{"instruction": "Do Shias worship Ali ibn Abu Talib (as)?", "context": "Shias do not worship Imam Ali (as). Shias worship Allah (SwT). How can anyone believe that Shias\nworship Imam Ali (as) when he himself tells us to worship Allah (SwT)?\nNahjul Balagha\nIn the famous book, Nahjul Balagha, a compilation of the sermons and sayings of Imam Ali (as), the first\nrecorded sermon begins with:\n\u201cPraise is due to Allah whose worth cannot be described by speakers, whose bounties cannot be\ncounted by calculators and whose claim (to obedience) cannot be satisfied by those who attempt to do\nso, whom the height of intellectual courage cannot appreciate, and the divings of understanding cannot\nreach; He for whose description no limit has been laid down, no eulogy exists, no time is ordained and\nno duration is fixed. He brought forth creation through His Omnipotence, dispersed winds through His\nCompassion, and made firm the shaking earth with rocks.\u201d\nImam Ali (as) continues: \u201cThe foremost in religion is the acknowledgement of Him, the perfection of\nacknowledging Him is to testify Him, the perfection of testifying Him is to believe in His Oneness, the\nperfection of believing in His Oneness is to regard Him Pure, and the perfection of His purity is to deny\nHim attributes, because every attribute is a proof that it is different from that to which it is attributed and\neverything to which something is attributed is different from the attribute.\nThus whoever attaches attributes to Allah recognises His like, and who recognises His like regards Him\ntwo; and who regards Him two recognises parts for Him; and who recognises parts for Him mistook Him;\nand he who mistook Him, pointed at Him; and he who pointed at Him, admitted limitations for Him; and\nhe who admitted limitations for Him, numbered Him.\u201d\nThis sermon, and others in Nahjul Balagha show that Imam Ali (as) is the most eloquent exponent of\nAllah\u2019s existence, His unity (Tawhid).\nOther followers\nThere are other groups, chief among them the Nuzayris, the various groups of the Ghuluww, the\nextremists, who have worshipped Ali, but not the Shias.\nShias take pride that Ali (as) was not Allah but was the first male to worship Allah, with the Prophet (S);\nthe first to bow down behind Muhammad (S), in prayer (salah), in worship of the one true Lord, Allah\n(SwT).\nThe Ghuluww, the Nuzayris and others, who take delight in their worship of Ali (as), are not friends or\nallies, of the Shias. They are people who have abandoned Islam, who have traduced Ali (as) by\nascribing divinity to him. Too many Shias over the years have praised the Nuzayris and the Ali\nworshippers in their hymns (marthiyas) and in their religious poetry. This is wrong, un-Islamic and this is\nsomething the Prophet (S) warned against.\nIn a famous tradition (hadith) of the Prophet (S), narrated by Ahlul Sunnah and Shia scholars alike, the\nHoly Prophet said: \u201cO Ali, you have a resemblance to Prophet Jesus (Isa), the son of Virgin Mary whom\nsome Jews hated so much that they slandered him and his mother Mary and whom some Christians\nloved so much that they placed him in a position not rightly his.\u201d\nShias love Ali (as) but do not, and should not, put him in a position which is not rightly his, that is, above\nthe Prophet (S) or in place of Allah (SwT)\nAs Imam Ali (as) himself said, \u201cTwo kinds of people will be damned on my account. Those who form an\nexaggerated opinion about me and those who underestimate me because they hate me.\u201d (Nahjul\nBalaghah, list of short sayings no.116).\nSo the historical evidence, the consensus of the Shia ulema and common sense are all proofs that that\nShias worship Allah (SwT), not Imam Ali (as).", "response": "Shias do not worship Imam Ali (as). Shias worship Allah (SwT). How can anyone believe that Shias worship Allah (SwT), not Imam Ali (as).", "category": "shia_sunni_qa"}
{"instruction": "Do Shias believe that Ali ibn Abu Talib (as) is superior to the Prophet (S)?", "context": "Some enemies of the Shias claim that, we believe, Imam Ali (as) was better or superior to Muhammad\n(S); some have suggested that we believe that the revelation of the Holy Qur\u2019an was intended for him\nbut mistakenly given to his cousin Muhammad (S). This is nonsense.\nCommon sense\nAli ibn Abu Talib (as) was either 10 or 12 years of age when the Prophet (S) received his first revelation,\n(wahi), from the archangel Jibraeel (Gabriel) in a cave. Does it make sense to believe that Shias would\nclaim Jibraeel, an infallible angel, mistook a 12-year-old boy for a 40-year-old man?\nShias do not believe this but rather take pleasure in pointing out how Imam Ali (as) slept in the bed of\nthe Prophet (S) to protect the Prophet\u2019s life. Ali (as) slept in the Prophet\u2019s bed on the night of Hijra so\nthat the Prophet (S) could migrate to Madinah safely. How could we then believe he is superior to the\nProphet (S)?\nReferences from books of Ahlul Sunnah\nIn fact, the Prophet (S) famously predicted, in a tradition (hadith) narrated by very famous Ahlul Sunnah\nscholars like Imam Ahmed ibn Hanbal in his Musnad and Imam Hakim in his Mustadrak: \u201cIn truth there\nwill be, among you, one who shall fight over the ta\u2019wil of the Qur\u2019an, the interpretation of the Qur\u2019an, just\nas I fought over its tanzil, its revelation.\u201d Abu Bakr and Umar asked: \u201cAm I he?\u201d The Prophet said: \u201cNo, it\nis the one who is mending the shoes.\u201d The companions turned to the side to see Imam Ali (as) mending\nthe Prophet\u2019s shoes.\nThis hadith shows that:\n \u2022 Imam Ali (as) was the one the Prophet (S) singled out to his companions as the protector of\nQura\u2019nic interpretation;\n \u2022 Imam Ali ibn Abu Talib (as) used to mend the Prophet\u2019s shoes and take pride in it.\nAfter the Prophet (S), Ali (as) is the most superior and the greatest being created by Allah (SwT) \u2013 but\nthe key point to note here is \u201cafter\u201d the Prophet.", "response": "Some enemies of the Shias claim that, we believe, Imam Ali (as) was better or superior to Muhammad\n(S); some have suggested that we believe that the revelation of the Holy Qur\u2019an was intended for him\nbut mistakenly given to his cousin Muhammad (S). This is nonsense.\nCommon sense\nAli ibn Abu Talib (as) was either 10 or 12 years of age when the Prophet (S) received his first revelation,\n(wahi), from the archangel Jibraeel (Gabriel) in a cave. Does it make sense to believe that Shias would\nclaim Jibraeel, an infallible angel, mistook a 12-year-old boy for a 40-year-old man?\nShias do not believe this. ", "category": "shia_sunni_qa"}
{"instruction": "Where is the proof that Ali (as) was appointed by the Prophet (S)?", "context": "\nThis is one of the most important questions to ponder and needs a detailed review. The Shias point to\nthe hadith of Ghadeer Khumm, narrated by the Ahlul Sunnah (see below) in which the Holy Prophet (S)\ndeclared: \u201cMan kunto mawla hu fa haadha Aliyyun mawla\u201d \u2013 \u201cOf whomsoever I am mawla, Ali is also his\nmawla, i.e. leader.\u201d\nDoes \u201cmawla\u201d mean friend?\nThis comes up again and again \u2013 especially that \u201cmawla\u201d means friend, not leader, imam or amir. We\ncan analyse this by the following:\nMeaning of \u201cmawla\u201d?\nAccording to one study, the word mawla has between 20 and 30 different definitions in Arabic, but only\none of which translates as \u201cfriend\u201d. Most translate it as \u201cowner\u201d, \u201cleader\u201d, \u201cbenefactor\u201d, \u201cguide\u201d, \u201chelper\u201d.\nLook at the Holy Qur\u2019an, the words, mawla, awla, wali, wilayat, all come from the same root word, \u201cwali\u201d,\nand are all used in the Holy Qur\u2019an to refer to guidance and leadership. For friendship or companionship,\nthe Holy Qur\u2019an tends to use the words, khaleel, sadiq and hameem.\nContext when word \u201cmawla\u201d was used\nThe word \u201cmawla\u201d was used at Ghadeer Khumm, on the return journey from the last pilgrimage (Hajj) of\nthe Prophet. The Prophet (S) calls back all those who had gone ahead. He calls forward all the people at\nthe back. He then builds a pulpit from camels\u2019 saddles, goes up on it and addresses over 100,000\npeople in the burning heat of the Arabian Desert, to make an important announcement.\nThen the Prophet (S) asked just before the declaration, \u201cDo I not have more authority upon you (alastu\nawla bi kum) than you have over yourselves?\u201d All the people replied, \u201cYes, surely.\u201d Then the Prophet (S)\ndeclared: \u201cOf whomsoever I am mawla, Ali is also his mawla.\u201d\nSurely the word \u201cmawla\u201d, in this context, refers to authority, to leadership. The earlier reference is from\nthe verse:\n\u201cThe Prophet has a greater claim on the faithful than they have on themselves.\u201d (33:6).[Surah\nAhzab]\nAs Sunni scholar Sibt ibn Jauzi says, \u201cThe saying of the Holy Prophet that Ali has authority or is the\nmaster over the selves of all the believers clearly proves the Imamate or vicegerency of Ali and that\nobedience to him is obligatory.\u201d\nAfter the declaration, the Prophet (S) uttered the following prayer: \u201cO Allah! Love him who loves Ali, and\nbe enemy of he who is the enemy of Ali; help him who helps Ali, and forsake him who forsakes Ali.\u201d\nThis prayer shows that Imam Ali (as), on that day, was being entrusted with a position that would make\nsome people his enemies and therefore he would need supporters in carrying out his responsibilities.\nThis could not be anything but the position of the mawla in the sense of ruler, master and lord. Are\nhelpers ever needed to carry on or protect a \u2018friendship\u2019 from enemies?\nThe body language\nSunni scholar Allama ibn Hajar Asqalani narrates in his book, al-Isabah, how the Prophet (S) stood next\nto Imam Ali (as) on a raised pulpit or mimbar built from the saddles of camels, raised Ali\u2019s hand, his arm\nin the air, and placed a turban on his head. Now, if that\u2019s not a coronation, then what is?\nCommon sense\nWhy would the Prophet (S) waste time in the hot Arabian Desert, to tell over 100,000 people that Ali (as)\nwas his \u201cfriend\u201d? Didn\u2019t they know that? Wouldn\u2019t you be annoyed if you were in that crowd? Why waste\neveryone else\u2019s time, and that too after an exhausting Hajj and in all that heat, unless you have\nsomething important to announce?\nEvidence from the Holy Qur\u2019an\nPonder over the Qura\u2019nic verse which was revealed prior to Ghadeer Khumm:\n\u201cO Messenger! Convey what had been revealed to you from your Lord; if you do not do so, then\n[it would be as if] you have not conveyed His message [at all]. Allah will protect you from the\npeople.\u201d (5: 67) [Surah Maidah]\nCountless classical Ahlul Sunnah scholars have said that this verse was revealed ahead of the event of\nGhadeer Khumm, perhaps the most famous of all being Imam Fakhruddin al-Razi in his Tafisr al-Kabir.\nHow can Muslims believe, as the Holy Qur\u2019an warns, that the whole of the Prophet\u2019s mission was about\nto be rendered null and void if he didn\u2019t tell the people that he and Ali (as) were friends? This verse\nshows how important the announcement was \u2013 and how controversial Allah (SwT) knew it would be. The\nHoly Qur\u2019an says: \u201cAllah will protect you from the people\u201d.\nWhy might the Prophet need protecting? Because; the issue of succession was being clarified and\nconfirmed, once and for all, explicitly and publicly, and some people in the crowd were going to be upset\nand rebellious.\nAnd what happened after the sermon at Ghadeer was over? What verse was revealed? According to all\nthe major classical books of the Ahlul Sunnah (Hafiz Jalaluddin as Suyuti, Shaykh Sulayman al\u0002Qandoozi Hanafi, Allama ibn Kathir, among them):\n\u201cThis day have I perfected for you your religion and completed My favour on you and chosen for\nyou Islam as your religion\u201d (5:3) [Surah Maidah].\nThis is the final verse of the Holy Qur\u2019an! And what an occasion it was revealed on!\nAgain, some common sense is needed: would Allah (SwT) really be unable or unwilling to \u201cperfect\u201d his\nreligion and name it \u201cIslam\u201d unless the issue of the Prophet\u2019s \u201cfriendship\u201d with Ali was cleared up for the\nMuslims? This is illogical and an insult to our intelligence! The truth is that Islam was completed and\nnamed for the Prophet (S) only after the Prophet (S) announced Ali (as) as his successor. Islam wasn\u2019t\ncomplete until the caliphate of Ali (as) was announced, revealed, made clear, to the Muslim masses.\nOtherwise, you have to believe that that the 22-years mission of the Prophet (S) was being invalidated\nover the issue of his \u201cfriendship\u201d with Ali (as). And ask yourself this: was it the announcement of a\nfriendship or the appointment of a successor to the Prophet that perfected the religion of Islam? What do\nyou think?\nSecond caliph\u2019s reaction\nIt is narrated that after the sermon was over, the Prophet set up a tent with Ali (as) and the companions\nlined up to give allegiance (bay\u2019at) to Imam Ali (as), led by, Umar ibn Khattab, second caliph of the Ahlul\nSunnah.\nAccording to, among others, Sunni scholars like Imam Fakhruddin al-Razi in his book, and Imam Ahmed\nibn Hanbal, in his Musnad, Umar ibn Khattab was the first to arrive on the scene, and looking at Ali, he\nsaid: \u201cWell done ibn Abu Talib! Today you became the master of all believing men and women, \u2018Ameer\nal-Mo\u2019mineen\u2019!\u201d\nThis title, Ameer al-Mo\u2019mineen, (Commander of the Faithful), that Shias use today to refer to Imam Ali\n(as), and for which they are often condemned and criticised by the Ahlul Sunnah, was first used by none\nother than Umar ibn Khattab. How ironic! Ameer al-Mo\u2019mineen has only one meaning \u2013 commander,\nleader, master of the faithful. When Mullah Umar of the Taliban set up the Islamic Emirate of Afganistan,\nwhat did he call himself ? Ameer al-Mo\u2019mineen.\nYet we know from Ghadeer Khumm, from the public testimony of Umar ibn Khattab, that the first and\nonly legitimate Ameerul Momineen, appointed by Allah (SwT) via His Messenger, is Ali ibn Abu Talib\n(as).\nImam Ali (as) invoked Ghadeer later on\nImam Ali (as) himself offered the event of Ghadeer Khumm, as evidence for his leadership, his caliphate\nand imamat, later on in his life, after the Prophet\u2019s death. There are numerous examples and one of the\nmost famous is as follows: The Sunni scholars ibn Qutaybah, ibn Hanbal, Muttaqi al-Hindi and Abu\nNuaym Isfahani, all record in their books that during the caliphate of Ali, (as) when his authority was\nbeing questioned and rebellions were brewing, Imam Ali (as), in public, said to Anas ibn Malik, the\nfamous companion of the Prophet (S): \u201cWhy don\u2019t you stand up and testify what you heard from the\nMessenger of Allah on the day of Ghadeer?\u201d\nAnas answered, \u201cO Ameer al-Mo\u2019mineen! I have grown old and do not remember.\u201d To which Ali (as)\nresponded: \u201cMay Allah mark you with a white spot (of leprosy) unconcealable with your turban, if you are\nintentionally withholding the truth.\u201d And when Anas got up from his place he bore a large white spot on\nhis face. From that day onwards, Anas used to say, \u201cI am under the curse of the righteous servant of\nAllah, Ali ibn Abu Talib!\u201d\nThe Ghadeer Khumm incident makes it clear that Ali (as) was the Prophet\u2019s successor. But there are\nother examples from the Prophet\u2019s life too. For example, at start of the Prophethood, according to the\nTarikh, or History, of Allama Tabari, the famous Sunni historian: The Prophet (S) asked three times, at a\ndinner for his friends and relatives, who will help him in his prophetic mission? On each of the three\noccassions, only Ali (as) stood up and said he would. On the first two occasions, the Prophet asked Ali\n(as) to sit down. But, on the third occasion, the Prophet said: \u201cVerily this is my brother, my successor,\nand my caliph amongst you. Therefore, listen to him and obey.\u201d Abu Lahab (the Prophet\u2019s paternal\nuncle) said to Abu Talib (his brother and Ali\u2019s father) \u201cthe Prophet (S) has told you to obey your own\nson!\u201d\nThe tragedy is that the majority of the Muslims do not understand today what Abu Lahab understood on\nthe first day of the introduction of Islam in Makkah.", "response": "The Shias point to\nthe hadith of Ghadeer Khumm, narrated by the Ahlul Sunnah (see below) in which the Holy Prophet (S)\ndeclared: \u201cMan kunto mawla hu fa haadha Aliyyun mawla\u201d \u2013 \u201cOf whomsoever I am mawla, Ali is also his\nmawla, i.e. leader.\u201d", "category": "shia_sunni_qa"}
{"instruction": "Why do Shias think Ali (as) is superior to the first three caliphs?", "context": "\nThis is not just a Shia view, that Imam Ali (as) is superior to the rest of the caliphs and sahabah. A\nnumber of Ahlul Sunnah scholars and books agree with this view.\nReferences from books of Ahlul Sunnah\nImam Ahmad ibn Hanbal, one of the four Ahlul Sunnah Imams of fiqh, said: \u201cThere is no Companion\nabout whom as many merits are reported as Ali ibn Abu Talib.\u201d\nThe prominent Ahlul Sunnah scholar of India, Shah Ismail Muhaddith Dehlvi, wrote: \u201cAli al-Murtadha has\nalso an edge over Abu Bakr as-Siddiq and Umar Faruq and this edge lies because of the greater\nnumber of his followers and all the highest spiritual and saintly activity, from his days to the end of the\nworld, has to be mediated through him, and he has a say in the kingdom of the kings and the leadership\nof the leaders and this is not hidden from those who are familiar with the world of sovereignty. Most\nspiritual chains are directly derived from Ali al-Murtadha. So, on the Day of Judgment, Ali\u2019s army,\nincluding followers of high status and great reputation, will outnumber and outshine others to be a source\nof wonder for all the spectators.\u201d\nIn fact, to even compare Ali ibn Abu Talib (as) with any of the companions is absurd. It is a\nmisunderstanding of who Ali (as) is, what Ali (as) represented and stood for. Imam Ali (as) was on a\ndifferent level; he wasn\u2019t a mere companion like Abu Bakr or Umar or even Ammar and Salman.\nEvidence from the Holy Qur\u2019an\nThe Sunni scholar Allama Muttaqi al-Hindi, in his famous book, Kanz al-Ummal, narrates a tradition\n(hadith) from the Prophet (S), in which the Prophet (S) was asked by a visitor to Madinah to name his\nfavourite companion. When he omits the mention of Imam Ali (as), he was asked: \u201cBut what about Ali?\n\u201cTo which the Prophet (S) replied: \u201cLook at this man, he asks me about my own self.\u201d\nThis hadith of course is a reflection of the Ayat of Mubahela of the Holy Qur\u2019an, (Ch.3: V61) [Surah Ali\nImran] which states:\n\u201cBut whoever disputes with you in this matter after what has come to you of knowledge, then\nsay: Come let us call our sons and your sons and our women and your women and our selves\nand your selves, then let us be earnest in prayer, and pray for the curse of God on the liars\u201d(3:61)\nAll of the Ahlul Sunnah historians, including Muslim in his Sahih, Book 31, Hadith Number 5915, testify\nthat the Prophet (S) took Hasan (as) and Husayn (as) with him as his \u201csons\u201d, Lady Fatima (as) with him\nas the representative of \u201cwomen\u201d, and Imam Ali (as) as his self, (as his nafs).\nThe reason why Ali (as) is not just superior to the rest of the companions, including the first three caliphs\nis because he went beyond what a companion was: he wasn\u2019t just a companion of the Prophet (S); he\nwas, as Allah (SwT) says in the Holy Qur\u2019an, and the Prophet (S) says in his tradition (hadith), a self of\nthe Prophet, nafs al-Rasoolallah.", "response": "This is not just a Shia view, that Imam Ali (as) is superior to the rest of the caliphs and sahabah. A\nnumber of Ahlul Sunnah scholars and books agree with this view.\nReferences from books of Ahlul Sunnah\nImam Ahmad ibn Hanbal, one of the four Ahlul Sunnah Imams of fiqh, said: \u201cThere is no Companion\nabout whom as many merits are reported as Ali ibn Abu Talib.\u201d he reason why Ali (as) is not just superior to the rest of the companions, including the first three caliphs\nis because he went beyond what a companion was: he wasn\u2019t just a companion of the Prophet (S); he\nwas, as Allah (SwT) says in the Holy Qur\u2019an, and the Prophet (S) says in his tradition (hadith), a self of\nthe Prophet, nafs al-Rasoolallah.", "category": "shia_sunni_qa"}
{"instruction": "Why did Ali (as) not fight for the leader- ship if it was his God-given right?", "context": "\nImam Ali (as) never took up arms against Abu Bakr or Umar or Uthman. Some Ahlul Sunnah scholars try\nand argue that this shows he was not opposed to them. This is an incorrect analysis and a\nmisunderstanding of Imam Ali\u2019s (as) thinking and motivations.\nThe reasons\nThe reason Ali ibn Abu Talib (as) did not fight after the death of the Prophet (S) is because he did not\nwant to divide the nascent, infant Muslim community. He did not want innocent Muslims to die in battle,\nkilling each other, in order to take power. The historians, Sunni and Shia, record how Abu Sufyan offered\nhim troops but Imam Ali (as) turned him down and criticised his divisive offer.\nHis divinely-appointed role as Imam\nImam Ali\u2019s (as) imamat, his caliphate, his wilayat, was given to him by the Prophet (S) on the command\nof Allah (SwT). He was not expected to go and force the Muslims, the people, to follow him; it was their\njob to find him and follow him. His position as the Imam was not a political or elected position. It was\nbestowed upon him by Allah (SwT). Kanz al-Ummal, the Sunni book of ahadith, narrates the tradition in\nwhich the Prophet (S) told Imam Ali (as): \u201c[O Ali], You are like the Kabah, people go the the Kabah, the\nKabah does not come to the people.\u2026\u201d\nCommon sense\nImam Ali (as) may not have fought against Abu Bakr and Umar; but he never fought for them either, as\npart of their armies. Why not? He also refused to give allegiance (bay\u2019at) to Abu Bakr for at least six\nmonths after the death of the Prophet and his beloved wife Lady Fatima (as), who died soon after the\nProphet. Why didn\u2019t he? The Shias, of course, would also argue that he never pledged any formal\nallegiance to them at any point in his lifetime. Again, why? What was his problem with them?\nThis is explained in Nahjul Balagha where Imam Ali (as) devotes entire sermons to questioning how Abu\nBakr and others robbed him of his right to caliph (caliphate) but this is a Shia book. So consider instead\nthe words of Imam Ali ibn Abu Talib (as) to the six-man committee appointed by Umar on his deathbed\nto pick a new caliph \u2013 and narrated by all of the Sunni ulema.\nThe committee requested Imam Ali (as) to take over the position as caliph but on the condition that he\nabides with the following:\n \u2022 The Holy Qur\u2019an\n \u2022 The Prophet\u2019s traditions\n \u2022 The laws and regulations, the \u201csunnah\u201d, introduced by the first two caliphs.\nImam Ali (as) replied that the first two conditions were acceptable to him but, he had his own views and\nopinion on the third condition. All of the Sunni historians agree that Imam Ali (as) rejected the sunnah of\nAbu Bakr and Umar, upon the death of the latter. Why would he do that if he had accepted the\nlegitimacy of their leadership?", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Why do Shias refuse to accept that the Prophet (S) did not leave a successor?\n", "context": "Some Muslims are of the opinion that the Prophet (S) left it to the people to decide. Wouldn\u2019t he have\nwritten a will if he wanted to leave behind a successor or appoint Imam Ali (as)?\nCommon sense\nThe idea that the Prophet of Islam who never left Madinah without appointing someone to take charge of\nthe city in his absence, left behind an Islamic state without appointing a successor and without even\nlaying out the rules for how to appoint a successor, is just unbelievable, fanciful and absurd. It is illogical\nto believe such a thing.\nThen there is the issue of the will \u2013 or lack thereof. In Islam, making a will is vitally important. The idea\nthat the Holy Prophet (S) who told his followers to make sure they left wills behind, when they died, even\nif they were the poorest of the poor, would die without leaving a will behind is equally absurd \u2013 and an\ninsult to the Prophet (S).\nReferences from books of Ahlul Sunnah\nThe truth is that the Prophet did try to make a will but was prevented from doing so by a group of his\ncompanions.\nAccording to Sahih Bukhari, Volume 4, Book 53, Hadith Number 393, Said ibn Jubair narrated: I heard\nIbn Abbas saying, \u201cThursday! And you know not what Thursday is? After that Ibn Abbas wept till the\nstones on the ground were soaked with his tears. On that I asked Ibn Abbas, \u201cWhat is (about)\nThursday?\u201d He said, \u201cWhen the condition (i.e. health) of Allah\u2019s Apostle deteriorated, he said, \u2018Bring me\na bone of scapula, so that I may write something for you after which you will never go astray\u2019. The\npeople differed in their opinions although it was improper to differ in front of the Prophet.\u201d\nThey said, \u2018What is wrong with him? Do you think he is delirious? Ask him (to understand). The Prophet\n(S) replied, \u2018Leave me as I am in a better state than what you are asking me to do.\u2019 Then the Prophet\nordered them to do three things saying, \u2018Turn out all the pagans from the Arabian Peninsula, show\nrespect to all foreign delegates by giving them gifts as I used to do.\u201d The sub-narrator (Said ibn Jubair)\nadded, \u201cThe third order was something beneficial which either Ibn Abbas did not mention or he\nmentioned but I forgot.\u201d\nHow can it be possible that the people who memorized the Holy Qur\u2019an forgot the last, dying instruction\nof the Prophet (S)?\nAccording to this tradition (and others) in Sahih Bukhari the Prophet (S) went to write his will but was\nprevented by a group of his companions, led according to most of the narrations by Umar ibn Khattab,\nwho defied the Qur\u2019anic injunction against raising one\u2019s voice in front of the Prophet (S) and who\naccused the Prophet (S) of being delirious, of having lost his mind. When the Prophet tried verbally\ntelling them the contents of his will, his final commands, they claim to have forgotten what he said.\nAbu Bakr had the foresight to leave behind a will; Umar appointed a six-man election committee \u2013 but\nthe Prophet (S)? He died without leaving behind any guidance or will\u2026 Does this make any sense?\nThe reason there was no written, public will is because the Prophet (S) wanted to write such a document\nbut some of his companions knew he was going to put in writing what he had said at Ghadeer Khumm\nand so they stopped him from doing so. This important event, this act of rebellion on their part at the\ndeathbed of the Prophet (S) is narrated in Sahih Bukhari, in Sahih Muslim, in the Musnad of Imam\nAhmed ibn Hanbal and countless other Ahlul Sunnah books of ahadith and history.", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Why is Ali\u2019s (as) name not mentioned in the Holy Qur\u2019an?\n", "context": "There are four responses to this common and provocative question.\nEvidence from the Holy Qur\u2019an\nImam Ali\u2019s (as) name might not be mentioned in the Holy Qur\u2019an but there are countless verses of the\nHoly Qur\u2019an devoted to the praise of Ali (as) and to announcing his superiority over the rest of the\nMuslims, proving his leadership, his wilayat and his imamat.\nAllama ibn Hajar Makki, the famous Sunni aalim, quotes the companion and cousin of the Prophet,\nAbdullah ibn Abbas, saying that he heard from the Prophet (S) himself that 300 verses of the Holy\nQur\u2019an were revealed specifically in praise of Imam Ali (as).\nFor example, the famous verse of the ring:\n\u201cYour master [wali] can be only Allah; and His messenger and the those who believe, who\nestablish worship and pay the poor rate, and pay the zakat while bowing down (in prayer), in\nruku\u201d (5:55) [Surah Maidah].\nAhlul Sunnah and Shia commentators of tafasir unanimously agree that this particular verse refers to\nImam Ali ibn Abu Talib (as), who gave his ring to a beggar while in the state of bowing (ruku) in the\nmiddle of his (salah) prayer, as narrated by Abu Dharr al-Ghafari.\nImportance\nWhy is it so important to have Imam Ali\u2019s (as) name in the Holy Qur\u2019an? Are we ranking people\u2019s\nimportance on whether their name appears in the Holy Qur\u2019an or how many times? If so, then it is worth\nmentioning that the name of the human being mentioned most in the Holy Qur\u2019an is Prophet Musa\n(Moses) \u2013 136 times in 34 different chapters (surahs). Then there is Prophet Yusuf (Joseph) mentioned\nby name 27 times, and Prophet Isa (Jesus) mentioned 25 times.\nThe Holy Prophet, however, Muhammad (S), the Messenger of Islam and the Seal of the Prophets, is\nmentioned by name just four times, in surah numbers 3, 33, 47 and 48. Are Muslims expected to believe\nthat Musa is higher in status or more important than the Holy Prophet? Or Yusuf is? Or Isa is? This is\nwhat happens when you start determining people\u2019s status on the crude and arbitrary basis of how many\ntimes their name is mentioned in the Holy Qur\u2019an. Allah (SwT) decides in His wisdom whose name\nappears in His book.\nWhat if his name had been mentioned?\nWhat if Imam Ali\u2019s (as) name was mentioned in the Holy Qur\u2019an? Would that change anything? Would\nthat change his opponents\u2019 minds about the validity and legitimacy of his imamat? Of course not! Those\nwho do not want to follow Imam Ali (as) would not do so no matter where his name appeared in the\nQur\u2019an. After all, the Holy Prophet explicitly said at Ghadeer Khumm: \u201cOf whomsoever I am mawla, Ali is\nalso his mawla\u201d. Imagine this sentence as a verse of the Holy Qur\u2019an \u2013 how would life be any different?\nSome would still say it meant friend not leader, others would try and deliberately misrepresent and\nmisinterpret it, or simply ignore it.\nIt\u2019s a diversionary tactic to bring up the fact that Allah (SwT) in His Infinite Wisdom decided not to refer to\nImam Ali (as) by name in the Holy Qur\u2019an, even though He did make around implicit or indirect 300\nreferences to Imam Ali (as) \u2013 as testified by Ibn Abbas.\nCommon Sense\nImagine if we extended this argument \u2013 Ali (as) is not the leader because his name isn\u2019t mentioned in\nthe Holy Qur\u2019an; Ali (as) is not important because his name is not explicitly cited in any of the verses of\nthe Holy Qur\u2019an\u2013 to the rest of our religious principles, beliefs and obligations. How would we know how\nto pray morning (Fajr) prayers? Or know that evening (Maghrib) is three units (rakaat) and night (Isha) is\nfour units (rakaat)? The Holy Qur\u2019an doesn\u2019t say so; it was left to the Prophet (S) to explain the details of\nthe Qur\u2019anic diktats, the Qur\u2019anic commandments.\nAs the sixth Shia holy Imam Jafar as Sadiq (as) famously told his companions: \u201cThe Qur\u2019an says to pray\nFajr salah (morning prayers) but it is the Prophet who tells us that Fajr is two units of prayer (rakatain),\nthe Qur\u2019an tells us to pay zakaat, but it is the Prophet who tells us how to calculate zakaat; in the same\nway, the Qur\u2019an tells us to obey the \u201culul-amr\u201d, the people charged with authority, and it is the Prophet\nwho tells us that the \u201culul-amr\u201d are: Ali ibn Abu Talib (as) and the Imams of the Ahlul Bayt.\u201d", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Why do you call yourselves \u201cShias\u201d, or \u201cShias of Ali\u201d, and not just Muslims?\n", "context": "The word \u201cShia\u201d in Arabic simply means follower, friend, lover, partisan. It is a word that has no negative\nconnotations. In fact it is used in the Holy Qur\u2019an twice with reference to prophets of God.\nEvidence from the Holy Qur\u2019an\n\u201cAnd, verily, of among the followers, among the Shias, of Nuh (of Noah), was Ibrahim (Abraham)\n(37:83)[Surah Saffat].\n\u201cAnd he (Musa /Moses) went into the city at a time when people (of the city) were not watching,\nso he found therein two men fighting, one being his Shia \u2013 min SHIAtehe - and the other being\nhis enemy, and the one who was his Shia cried out to him for help against the one who was of\nhis enemy.\u201d (28:15)[Surah Kahf].\nSo Shia is a word used by Allah (SwT) Himself! But these Shias weren\u2019t, of course, Shias of Ali (as).\nWhere does this phrase, \u201cShia of Ali\u201d, come from? It comes from the Prophet\u2019s own lips, during the\nProphet\u2019s own lifetime.\nReferences from books of Ahlul Sunnah\nImam Ahmed ibn Hanbal, Allama ibn Hajar Makki, Hafiz Abu Nuaym Isfahani, and countless other\nclassical scholars of the Ahlul Sunnah all narrate that the Prophet said: \u201cGlad tidings, O Ali! Verily you\nand your companions and your Shia (your followers) will be in Paradise.\u201d\nHafiz Jalaluddin al-Suyuti, the famous Ahlul Sunnah scholar of Egypt, in his book, al-Durr al-Mansur,\nnarrates a tradition (hadith) in which the companions say: \u201cWe were with the Holy Prophet when Ali\ncame towards us. The Holy Prophet said: He and his Shia will acquire salvation on the Day of\nJudgement.\u201d\nAllama ibn Hajar Asqalani, another famous Ahlul Sunnah scholar of hadith, narrates the following\ntradition of the Prophet (S): \u201cThe parable of Ali is like a tree, in which I am the root, Ali is the branch,\nHasan and Husayn are the fruits, and the Shias are the leaves.\u201d\nAllama ibn Hajar al-Haythami al-Makki - of the Ahlul Sunnah says in his book al-Sawaiq al-Muhriqa\nthat the Shias are \u201crafidhi\u201d (liars, deviants) and yet in the same book he narrates a tradition from\nAbdullah ibn Abbas in which ibn Abbas says that: When the verse: \u201cThose who believe and do\nrighteous deeds are the best of the creation\u201d (98:7) [Surah Al Bayyina] was revealed, the\nMessenger of Allah said to Ali: \u201cThey are you and your Shia.\u201d\nHe continued: \u201cO Ali! (on the Day of Judgment) you and your Shia will come towards Allah well-pleased\nand well- pleasing, and your enemies will come angry with their head forced up. Ali said: \u201cWho are my\nenemies?\u201d The Prophet (S) replied: \u201cHe who disassociates himself from you and curses you. And glad\ntiding to those who reach first under the shadow of al-Arsh on the Day of Resurrection.\u201d Ali asked: \u201cWho\nare they, O the Messenger of Allah?\u201d He replied: \u201cYour Shia, O Ali, and those who love you.\u201d\nNow, here is an important point to consider: some Muslims ask why there is a sect called Shias? They\ntend to call themselves Sunni Muslims. But where is the word Sunni in the Holy Qur\u2019an or in the ahadith\nof the Holy Prophet? Where is the hadith in which the Prophet (S) refers to his \u201cSunnis\u201d or even to the\n\u201cAhlul Sunnah wal Jamaah\u201d? There isn\u2019t one. But the Shias have been around since the time of the\nProphet (S) and Shia is a title of distinction used in the Holy Qur\u2019an.", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Isn\u2019t Shia\u2019ism a product of Abdullah ibn Saba, a Jewish convert to Islam?\n", "context": "Who is he?\nThere is a question as to whether Abdullah ibn Saba even existed! In Ahlul Sunnah tradition, he was a\nYemenite Jew who embraced Islam very late in life. During the time of Ali ibn Abu Talib (as) he is\nalleged to have introduced a number of concepts that later were ascribed to both the Shias and the\nGhuluww: the exaltation of Ali (as), his divine appointment by the Islamic Prophet Muhammad (S) as a\nsuccessor, and his alleged divinity. These are all claimed to be concepts that were first formulated and\nexpressed by Ibn Saba and his followers, who are also accused of killing the third caliph of the Ahlul\nSunnah, Uthman ibn Affan, and dividing the Muslims into two sects.\nYet neutral modern western historians, non-Muslims like Godfrey Hodgson, Leone Caetani, Israel\nFreidlander and Bernard Lewis have all concluded that he probably did not exist and even if he did, he\ncertainly wasn\u2019t responsible for all the intrigues, plots and religious conspiracies that have been\nattributed to him by some anti-Shia scholars.\nReferences from books of Ahlul Sunnah\nTabari\u2019s source for the story of Ibn Saba, Sayf ibn Umar, has been discredited by Imam Hakim, Ibn\nHajar Asqalani and several other prominent Ahlul Sunnah scholars. In his acclaimed book, \u201cThe\nSuccession to Muhammad\u201d, former Oxford University professor Wilferd Madelung writes how \u201cfew if any\nmodern historians would accept Sayf \u2019s legend of Ibn Saba\u201d. Note the use of word \u201clegend\u201d!\nEven the Egyptian historian, Dr Taha Husayn, one of the most influential Ahlul Sunnah scholars of the\n20th century, has said that the \u201cfabrication\u201d of Ibn Saba was done by the enemies of the Shias and that\nthe insertion of a \u201cJewish element\u201d was aimed at discrediting the Shias. He noted that the absence of\nany record of Ibn Saba being present at the Battle of Siffin suggests that Ibn Saba is a fictitious person.", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Why do you give such importance to the father of Ali (as), Abu Talib? Wasn\u2019t he a non- believer?\n", "context": "Some Muslims not only criticise and reject Ali (as), they even go after his father. Abu Talib is described\nas an unbeliever (kafir). Even the recent BBC2 documentary on the life of the Prophet (S) presented by\nRageh Omaar, stated as a fact that he died as a non-believer.\nYet the following proofs from history and proofs from the Holy Qur\u2019an prove that he was a Muslim.\nHe perfomed the Prophet\u2019s wedding\nAbu Talib performed the wedding ceremony (nikah) of Prophet Muhammad (S) and Lady Khadija (as)\nand paid the dowry (mahr). How can anyone believe that the wedding ceremony of the Holy Prophet of\nIslam would be performed by a non-Muslim?\nHis marriage\nAbu Talib was married to Fatima bint Asad, the mother of Ali (as) and stayed married to her even after\nthe advent of Islam. If he was a non-Muslim, this would be in defiance of the injunctions contained in the\nHoly Qura\u2019n.\nEven the Prophet\u2019s own adopted daughters were divorced from the sons of Abu Lahab (who refused to\nbecome Muslims). Fatima bint Asad, remember, was the second lady to accept Islam (after Lady Khadija\n(as) the Prophet\u2019s first wife).\nImam Sajjad (as), the fourth Shia Imam, said about his great-great-grandfather: \u201cI wonder why people\ndoubt the faith of Abu Talib, when a woman cannot continue her matrimonial alliance with a non-Muslim\nhusband after she has embraced Islam, and Fatima bint Asad was amongst those women who\nembraced Islam at a very early stage and still remained his wife till he breathed his last.\u201d\nEvidence from the Holy Qur\u2019an\nCh.4:V 144 [Surah Al Nisa], says:\n\u201cO you who believe! Do not take the unbelievers as protectors instead of the believers\u201d (4:144)\nand Ch 9:V 23 [Surah Tawba] proclaims:\n\u201cO you who believe! Take not for protectors your fathers and your brothers if they love infidelity\nabove Faith: if any of you do so, they do wrong.\u201d(9:23)\nThe Prophet\u2019s grandfather Abdul Muttalib died when he was 8 years old. The Prophet was looked after\nby Abu Talib (not by his other uncles, Harith or Abbas); from the age of 8 to 25. The Prophet lived under\neither the direct or indirect care and supervision of his uncle Abu Talib right up until the latter\u2019s death in\n619 ad, when the Prophet was 49. The Prophet lived under the protection of his uncle, the alleged non\u0002believer, for over 40 years! So was the Prophet (S) violating the commands of the Holy Qur\u2019an?\nThe Holy Qur\u2019an refers to Allah (SwT) and the Prophet, in Ch 93, V 6-9) [Surah Al Duha]:\n\u201cDid He not find thee an orphan and give you shelter? And He found thee wandering, and He\ngave thee guidance. And He found thee in need, and made thee independent.\u201d(93:6-9)\nThere is no disagreement, as the historical records show, that it was Abu Talib who gave shelter to the\nProphet (S) took care of all his needs and gave him guidance. Now how is it that in this case Allah (SwT)\nis taking credit for things that a \u201ckafir\u201d did? How could Allah (SwT) ask for help from a \u201ckafir\u201d in taking\ncare and bringing up His most beloved and final messenger? How could Allah (SwT) do something that\nHe is prohibiting the believers from doing? The fact that the Prophet of Islam took refuge with, and\nguidance from Abu Talib shows that Abu Talib was not only a Muslim but a mu\u2019min; not just one who\nsubmits, but one who believes.\nHere is a challenge: can any person, Sunni or Shia, Muslim or non-Muslim, identify even one occasion\non which Abu Talib publicly or privately:\n\u2022 rejected the concept of unity and oneness of Allah (Tawhid)?\n\u2022 condemned Islam by name, rejected Islam by name and, in doing so, rejected his nephew the Prophet\n(S) of Islam?\n\u2022 worshipped in front of an idol?\nOn the contrary, when Muslims pray they should thank Abu Talib, because without him, there would\nhave been no Prophet of Islam and, by extension, no religion of Islam. There is no Muhammad (S),\nwithout Abu Talib.\nChapter 2: The Ahlul Bayt\nThe Ahlul Bayt (The Prophet\u2019s Household)", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Doesn\u2019t the Ahlul Bayt refer to the wives of the Prophet? Or at least include them?\n", "context": "The phrase Ahlul Bayt, or \u201cpeople of the household\u201d, refers only to certain members of the Prophet\u2019s\nfamily. The wives of the Prophet (S) are excluded from the Ahlul Bayt. How do we know this?\nReferences from books of Ahlul Sunnah\nIt is narrated in Sahih Muslim that Yazid ibn Hayyan reports from Zayd (a companion of the Holy\nProphet), who said: \u201cOne day Allah\u2019s Messenger (S) stood up to deliver a sermon at a watering place\nknown as Khumm situated between Makkah and Madinah. He praised Allah, extolled Him and delivered\nthe sermon and exhorted (us) and said: \u201cO people, I am a human being. I am about to receive a\nmessenger (the angel of death) from my Lord and I, in response to Allah\u2019s call, (I bid farewell to you), but\nI am leaving amongst you two weighty things: the one being the Book of Allah in which there is right\nguidance and light, so hold fast to the Book of Allah and adhere to it\u2026 The second are the members of\nmy household and I remind you (of your duties) to the members of my family.\u201d\nHe (Husayn) said to Zayd: Who are the members of his household? Aren\u2019t his wives the members of his\nfamily? Thereupon Zayd said: His wives are the members of his family (but here) the members of his\nfamily are those for whom acceptance of Zakat (alms and charity) is forbidden.\u201d [Book No.31, Hadith\nno.5920]\nIn another version of the same tradition (hadith), narrated by Sahih Bukhari:\nZayd says to the Holy Prophet (S): \u201cWho are amongst the members of the household? Aren\u2019t the wives\n(of the Holy Prophet) included amongst the members of his household?\u201d\nThe Prophet (S) replied: No, by Allah, a woman lives with a man (as his wife) for a certain period; if he\nthen divorces her and she goes back to her parents and to her people; the members of his household\ninclude his ownself and his kith and kin (who are related to him by blood) and for whom the acceptance\nof Zakat (charity) is prohibited. [Book No.31, Hadith no.5923]\nThe mention of divorce here is important \u2013 not because divorce is a \u201cgood thing\u201d or something to be\nencouraged but because, the Holy Qur\u2019an, in Surah Al Tahrim,\nAllah warns two trouble-making wives of the Prophet with divorce: \u201cIf he [Muhammad] divorces\nyou, Allah may give him instead wives better than you\u2026(66:4-5)\u201d\nIn Volume 6 of the English translation of Sahih Bukhari, Umar ibn Khattab says it was Aisha bint Abu\nBakr and Umar\u2019s own daughter Hafsa who were the wives referred to in the the afore-mentioned\nQur\u2019anic verses.\nThe Prophet (S) again and again, in the traditions of the Ahlul Sunnah, identifies the Ahlul Bayt as being\nfive people: himself, his daughter Fatima, her husband, Ali ibn Abu Talib, and Hasan and Husayn, the\ntwo grandsons of the Prophet. Not just at Ghadeer Khumm or on the Day of Mubahela, when he takes\nonly those four members of his family with him, but on the day the verse, or ayat, of \u201ctathir\u201d (purification)\nitself was revealed. [Surah Al Ahzab Ch.33: V 33]\nIt is important here to note that both Sahih Muslim and Sunan Tirmidhi, as well as many other leading\nSunni books, confirm this Shia view.\nIn Sahih Muslim, there is a chapter named \u201cChapter of Virtues of the Companions\u201d. This chapter\nincludes, \u201cSection of the Virtues of the Ahlul Bayt of the Prophet\u201d. There exists only one tradition in this\nsection, (hadith number 5955), and this tradition contains no reference to the wives of the Prophet (S).\nThe tradition is known as \u201cThe Tradition of the Cloak\u201d or \u201cMantle\u201d (Hadith al-Kisa), and is narrated by\nAisha bint Abu Bakr, wife of the Prophet, as follows:\nOne day the Prophet (S) came out in the afternoon wearing a black cloak (upper garment or long coat),\nthen al-Hasan ibn Ali came and the Prophet accommodated him under the cloak, then al-Husayn came\nand entered the cloak, then Fatima came and the Prophet entered her under the cloak, then Ali came\nand the Prophet entered him to the cloak as well. Then the Prophet recited: \u201cVerily Allah intends to\nkeep off from you every kind of uncleanness O People of the House (Ahlul Bayt), and purify you\nwith perfect purification\u201d (33: 33) [the last sentence of Verse 33 in Chapter Al-Ahzab].\nNote that it is Aisha, the wife of the Prophet (S) (and daughter of the first Sunni caliph Abu Bakr) who is\nthe narrator of the above tradition, and she herself is testifying that the Ahlul Bayt are the above\u0002mentioned individuals, and do not include any wives, even her.\nAnother version of this famous \u201cTradition of the Cloak\u201d is contained in Sunan Tirmidhi, which is narrated\non the authority of Umar ibn Abu Salama, the son of Umm Salama (another wife of Prophet):\nThe verse \u201cVerily Allah intends to ...\u201d Ch.33:V33 [Surah Al Ahzab] was revealed to the Prophet (S) in\nthe house of Umm Salama. Upon that, the Prophet gathered Fatima, al-Hasan, and al-Husayn, and\ncovered them with a cloak, and he also covered Ali who was behind him. Then the Prophet said: \u201cO\u2019\nAllah! These are the members of my House (Ahlul Bayt). Keep them away from every impurity and purify\nthem with a perfect purification\u201d.\n\u201cUmm Salama (the wife of Prophet) asked: \u201cAm I also included among them, O Apostle of Allah?\u201d the\nProphet replied: \u201cYou remain in your position and you are toward a good ending.\u201d\nEvidence from the Holy Qur\u2019an\nThe above verse in Ch.33:V33 [Sura Al Ahzab] known as Ayat of Tathir is very important. It does not\nrefer to the wives of the Prophet, though it appears in a section of verses in which the wives are being\ndiscussed.\nThose who understand Arabic know that the Holy Qur\u2019an changes subject all the time from verse to\nverse; also, the gender changes, from feminine to masculine, which refers to a mixed group. It definitely\ndoesn\u2019t refer to wives only (as even the Sunni commentator on, and translator of, the Holy Qur\u2019an\nAbdullah Yusuf Ali admits in his footnote on this verse).\nIt is also worth mentioning that the Prophet (S) did not say: \u201cThese are among the members of my\nHouse\u201d. He said: \u201cThese are the members of my House\u201d. Also note that Umm Salama who is one of the\nvirtuous wives of the Prophet, is the narrator of the tradition to her son and the one who bears witness\nas to who the Ahlul Bayt are.\nThe wording of the tradition as narrated by Sunni scholar Imam al-Hakim in volume 2 of his al\u0002Mustadrak makes it quite clear: Umm Salama said: \u201cO Prophet of Allah! Am I not one of the members of\nyour family?\u201d The Holy Prophet replied: \u201cYou have a good future but only these are the members of my\nfamily. O Lord! The members of my family are more deserving.\u201d", "response": "", "category": "shia_sunni_qa"}
{"instruction": "The Prophet said \u201cI leave two things - the Holy Qur\u2019an and my Sunnah\u201d. Why not follow them, rather than the\nAhlul Bayt?\n", "context": "It is a common misconception amongst the Ahlul Sunnah that the Prophet (S) said we should follow the\n\u201cHoly Qur\u2019an and Sunnah\u201d \u2013 especially in his final sermon.\nReferences from books of Ahlul Sunnah\nAs mentioned earlier, Sahih Muslim in his narration in Book No.31, Hadith No.5920 is very clear in what\nthe Holy Prophet (S) said: I am leaving among you two weighty things: the one being the Book of Allah\nin which there is right guidance and light, so hold fast to the Book of Allah and adhere to it.. . The\nsecond are the members of my household I remind you (of your duties) to the members of my family.\nThe hadith about the \u201cHoly Qur\u2019an and Sunnah\u201d appears in other Ahlul Sunnah books, for example al\u0002Mustadrak (on the authority of Abu Hurayrah) but not in the Sihah Sittah, the six authentic books, of\nwhich the two most authentic for the Ahlul Sunnah are Sahih Bukhari and Sahih Muslim. And yet, in\nSahih Muslim, as we have seen, it clearly states that two things, the two weighty matters, are the Holy\nQur\u2019an and the Ahlul Bayt, the Prophet\u2019s household.\nIn Sunan Tirmidhi it says the \u201ctwo shall not separate from one another until they return to me at the Pool\nof Paradise\u201d. Even if we accept that the Holy Prophet (S) referred to Holy Qur\u2019an and his Sunnah \u2013 who\nknew the Prophet\u2019s life, his \u201csunnah\u201d, better than anyone else? His family and his household, of course.\nThose people, like Ali (as) and Fatima (as) who were with him from the beginning of his mission; from\nthe revelation of the Holy Qur\u2019an to the boycott in the valley of Abu Talib, to the Battles of Badr, Ohud\nand Khaybar, to the event of Mubahela and the day of Ghadeer Khumm.\nRemember: Shias are those Muslims who follow the Holy Qur\u2019an and Ahlul Bayt, as instructed by the\nHoly Prophet (S) of Islam. Shias do not take one and reject the other; it is a complete package from\nAllah (SwT) via His Messenger.", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Where is the concept of Imamat, or Imams, mentioned in the Holy Qur\u2019an?\n", "context": "Most Sunni Muslims refer to the person who lead the congregational prayers (salah) in the local mosque\nas the \u201cimam\u201d. But the word Imam is mentioned in the Holy Qur\u2019an in a number of places and it is worth\npondering over some of these verses.\nEvidence from the Holy Qur\u2019an\nThe Holy Qur\u2019an states: \u201cYawma naduu kulla unaasim- bi-Imaamihim.\u201d\n\u201cAnd remember that on the Day of Judgement we will call together all human beings with their\nrespective Imams.\u201d (17:71) [Surah Bani Israel].\n\u201cWith their respective Imams!\u201d Not with their parents, not with their Prophets, not with their holy books,\nbut with their Imams. That is what the Holy Qur\u2019an says: \u201cwith their respective imams\u201d. Abdullah Yusuf\nAli, however, translates the above verse, verse 71, as, \u201c\u2026 we will call them together with their Holy\nbooks\u201d. However, the verse states \u201cbe- imaamihim\u201d not \u201cbe-kitaabihim\u201d.\nThe 12th verse of chapter 36 of the Holy Qur\u2019an in Surah Ya Sin, Allah (SwT) says:\n\u201cVerily it is We who bring the dead to life and keep record of what they have sent forward and left\nbehind; and everything of importance has been vested in the clarifying Imam, the Imam mun\nMubeen.\u201d (36:12)\nThis verse shows the divinely-mandated importance of the person who is the Imam; it\u2019s about much\nmore than just filling a community role and leading the congregational prayers!\nVerse 124 of Surah Baqarah, second chapter (surah) Allah (SwT) says:\n\u201cAnd remember when the Lord tried Ibrahim (Abraham) with certain words and he fulfilled them;\nthe Lord said: \u201cVerily I make you an Imam for mankind\u201d. (2:124)\nImam is a very holy title, a very holy post, or position, explicitly referred to in the Holy Qur\u2019an by Allah\n(SwT) Himself. Ibrahim (as) in fact, becomes a prophet first and then an imam; and the the title of imam\nis bestowed upon him by Allah (SW) after he is \u201ctried\u201d and tested.", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Why should we believe in 12 Imams, as Shias do?", "context": "The reference to the 12 Imams is included in the following books:\nReferences from books of Ahlul Sunnah\nNarrated by Jabir ibn Samura: I heard the Prophet (S) saying, \u201cThere will be twelve Muslim rulers (who\nwill rule all the Islamic world).\u201d He then said a sentence which I did not hear. My father said, \u201cAll of them\n(those rulers) will be from Quraysh.\u201d [Sahih Bukhari, Book No.89, Hadith No.329]\n\u201cIt has been reported on the authority of Jabir ibn Samura who said: I heard the Messenger of Allah\n(SwT) say: The affairs of the people will continue to be conducted (well) as long as they are governed by\ntwelve men. Then the Holy Prophet said words which were obscure to me. I asked my father: What did\nthe Messenger of Allah (SwT) say? He said: All of the (twelve men) will be from the Quraysh.\u201d\nAnd also: \u201cIt has been narrated on the authority of Jabir ibn Samura who said: I heard the Messenger of\nAllah (SwT) say: Islam will continue to be triumphant until there have been twelve caliphs. Then the Holy\nProphet (S) said something which I could not understand. I asked my father: What did he say? He said:\nHe has said that all of them (twelve caliphs) will be from the Quraysh.\u201d Eight different versions of this\nhadith are narrated in Sahih Muslim: Book 20, hadith numbers 4477 to 4484.\nIn fact, there are also countless such traditions (ahadith), referring to twelve caliphs or successors,\ncontained in many other Ahlul Sunnah books \u2013 Sunan Tirmidhi, Sunan Abu Dawud, Musnad of Imam\nAhmed ibn Hanbal, and Kanz al-Ummal.\nThe Bible\nThen there is the Old Testament of the Bible, in the Book of Genesis, which refers to God speaking to\nProphet Abraham (Ibrahim).\n\u201c\u2026as for (your son) Ishmael, I have heard you (your prayers): I will surely bless him; I will make\nhim fruitful and will greatly increase his numbers. He will be the father of twelve rulers, and I will\nmake him into a great nation.\u201d [Genesis, 17:17-21]\nThese twelve rulers are often interpreted as being the twelve sons of Ishmael, but even classical Ahlul\nSunnah scholars like Allama ibn Kathir (whose reference books are best sellers in Saudi Arabia) say it\nrelates to the Holy Prophet\u2019s progeny.\nIbn Kathir quotes the Sunni scholar, and forefather of the Wahhabis, Ibn Taymiyah as saying: \u201cAnd\nthese are the same, regarding whom the Prophet (S) has given the glad tidings in the tradition of Jabir\nibn Samura and stated their number; indeed this is with regard to the Imams and the Hour will not come\ntill they last.\u201d\nIndeed Imam Muhammad al-Baqir (as), the fifth Shia Imam, once said: \u201cWe are the remnant of [that]\nprogeny. And that was the prayer of Ibrahim (as) regarding us.\u201d", "response": "", "category": "shia_sunni_qa"}
{"instruction": "How do we know the 12 Imams are the 12 Shia Imams?\n", "context": "References from books of Ahlul Sunnah\nFirst of all, these traditions (ahadith) are contained in the leading books of Ahlul Sunnah scholars.\nHence, the burden of proof is on Ahlul Sunnah to say who they are, unless Muslims wish to question the\nprophesy of the Holy Prophet (S)! So, who are they?\nThere is no definite or conclusive response in any of the Ahlul Sunnah books.\nIbn Arabi, for example, goes through all of the Ummayad and Abbasid caliphs and concludes: \u201cI cannot\nunderstand the meaning of this hadith.\u201d\nIbn Hajar Asqalani, a leading Ahlul Sunnah scholar and biographer, says: \u201cNo one has much knowledge\nabout this particular hadith of Sahih Bukhari.\u201d\nHafiz Jalaluddin as Suyuti (a famous Egyptian scholar and Sunni commentator on the Holy Qur\u2019an) has\nexplained as follows: \u201cWe see that from the twelve, four are the Righteous Caliphs, then Hasan, then\nMu\u2019awiyah, then Ibn Zubayr, and finally Umar ibn Abd al-Aziz. They are eight. Four of them remain.\u201d\nSo where are the 12 names he needs? Suyuti pulls together eight names and then just starts guessing\nand speculating, in a desperate but unsuccessful attempt to get to 12, as per the prophesy of the\nProphet (S).\nShias have our 12 Imams and know who the 12 are, by name and lineage.\nYanabi al-Mawaddah\nSome scholars of the Ahlul Sunnah have backed the Shias belief in their 12 Imams.\nShaykh Suleman ibn Ibrahim al-Hanafi al-Qandozi states in his book Yanabi al-Mawaddah:\nA Jewish man named Na\u2019thal, went to the Prophet (S) and said: Every Jewish Prophet left a successor,\nwho is your successor? The Prophet said, specifying them, \u201cAfter me, Ali ibn Abu Talib and then my two\nsons, Hasan and Husayn and after Husayn, nine Imams will follow from his children.\u201d\n\u201cThe Jewish man said, \u2018Name them.\u2019\n\u201cThe Prophet said, \u2018When Husayn leaves this world, his son, Ali, and after him, his child Muhammad and\nafter Muhammad, his son Ja\u2019far and after Ja\u2019far, his son Musa and after Musa, his son Ali and after Ali,\nMuhammad. After Muhammad, his child, Ali and after Ali, Hasan and after Hasan, his child Muhammad\nal-Mahdi. These are the twelve Imams.\u201d", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Who is this Imam Mahdi (as) that the Shias believe in and await?\n", "context": "The Shia belief in the Mahdi (as) is not some unorthodox, unconventional, alien or mystical unIslamic\nbelief. Although, many of the Ahlul Sunnah brethren do not know about it or talk about it, all of the three\nAbrahamic faiths, including Islam (Sunni and Shia), believe in the concept of a messiah, or one who\nshall return.\nReferences from books of Ahlul Sunnah\nIn fact, traditions in the Sihah Sittah, the six authentic books of Ahlul Sunnah comfirm this point.\nSunan Tirmidhi narrates that the Prophet said, \u201cThe world will not come to pass until a man from among\nmy family, whose name will be my name, rules over the Arabs.\u201d\nSunan Abu Dawood: \u201cEven if only a day remains for the day of Judgement (Qiyamah) to come, yet Allah\n(SwT) will surely send a man from my family who will fill this world with such justice and fairness, just as\nit initially was filled with oppression.\u201d\nSunan Ibn Maajah is specific and states: \u201cThe promised Mahdi will be among my family.\u201d\nSunan Abu Dawood is even more specific: \u201cThe promised Mahdi will be among my progeny, among the\ndescendants of Fatima.\u201d\nThe only real or substantive difference between the Shia Mahdi and the Sunni Mahdi is that the Shias\nbelieve that the Mahdi is already born, already alive but, in occultation (or \u201cghaybat\u201d), while Sunni\nMuslims believe the Mahdi is still to be born.\nIn fact, the Ahlul Sunnah scholars narrate that not only will there be this Mahdi, but he will be different to\nthe Messiah, to Prophet Jesus (Isa), who will also return. It is narrated in Sahih Muslim, the Musnad of\nIbn Hanbal and other Sunni books that Prophet Jesus will pray behind the Mahdi. Is it any wonder why\nthe Shias hold their Imams in such high regard?", "response": "", "category": "shia_sunni_qa"}
{"instruction": "How can a small child become an Imam?", "context": "Shias are often criticised for believing in an Imam or leader who was a young boy \u2013 Imam Mahdi (as),\nafter all, was still a small child when his father, the 11th Shia Imam, Hasan al-Askari (as), was martyred\nand passed away. The critics claim that such a young Imam would not have the mental capacity to lead\nthe Muslims and be an infallible guide for mankind.\nIn response to the non-Muslims:\nWhy the objection to a brilliant or genius or special child? In the west, child prodigies are accepted and\nsome common examples (accessible via Wikipedia!) include:\n\u2022 Blaise Pascal (from France) who had mastered Euclidean maths at age 11.\n\u2022 Jeremy Bentham was fluent in Latin at age of 3.\n\u2022 John Stewart Mill had a command of Greek at the age of 3.\n\u2022 Ruth Lawrence entered Oxford in the 1980s at the age of 11 to study maths.\n\u2022 Kim Ung-Yong, from South Korea, attended university Physics courses at the age of 4 and had\nobtained a PhD in Physics by the age of 15.\n\u2022 Akrit Jaswal from India was reading Shakespeare aged 5 and carried out a medical operation aged 7\n\u2022 Sayid Mohammed Husayn Tabatabai, the Shia prodigy, could recite 60 verses of chapter 30 of the\nHoly Qur\u2019an at the age of 2. At the age of 5, he could recite the Qur\u2019an from memory (hafidh); and\nobtained a PhD from Coventry University at the age of 7.\nThese are all verifiable facts - so why are Shias questioned on the divinely-appointed child prodigy,\nImam Mahdi (as)? No one says that child achievements are impossible or that child prodigies do not\nexist. Right?\nIn response to other Muslims\nWhy not use the Holy Qur\u2019an as evidence? The following verses very clearly confirm a child can be\nguided by God: Ch.19: V12 [Surah Maryam]: Allah (SwT) says, about Prophet Yahya, (John the Baptist):\n\u201cWe gave him wisdom and judgment while still a child.\u201d(19:12)\nJohn the Baptist, at least, was a child but what about Prophet Isa (Jesus) who as a baby spoke from the\ncradle? The Holy Qur\u2019an, describes the birth of Jesus:\n\u201cO sister of Aaron! Thy father was not a man of evil, nor thy mother a woman unchaste!\u201d But she\npointed to the baby. They said: \u201cHow can we talk to one who is a child in the cradle?\u201d (19: 28-34)\n[Surah Maryam].\nJesus said: \u201cI am indeed a servant of Allah: He hath given me revelation and made me a prophet. . .\n.And He hath made me blessed wheresoever I be, and hath enjoined on me Prayer and Charity as long\nas I live; (He) hath made me kind to my mother, and not overbearing or miserable. So peace is on me\nthe day I was born, the day that I die, and the day that I shall be raised up to life (again).\u201d\nSo youth, childhood, even babyhood, is no barrier to receiving revelation or inspiration from Allah (SwT).\nIn fact, a number of Shia Imams were very young when they became Imams. The 4th and 11th Shia\nImams were in their early twenties, and the 9th and 10th were of ages 7 and 8 respectively when they\nbecame Imams upon the deaths of their fathers.", "response": "", "category": "shia_sunni_qa"}
{"instruction": "How can Imam Mahdi (as), the 12th Shia Imam, still be alive today? How can he be more than 1,000 years old?", "context": "\nScientific facts\nContrary to conventional wisdom, there is nothing in science, which precludes or negates the possibility\nof such a long life. Human beings are getting older and older \u2013 according to Britain\u2019s Office of National\nStatistics (ONS), in 1911: 100 people lived to be over the age of 100 yet in 2007, 9,000 people lived to be\nover 100!\nDying might be inevitable and unavoidable but ageing isn\u2019t \u2013 it is a physical process which can be\nslowed down. One of the world\u2019s leading experts in gerontology, former Cambridge University academic\nAubrey de Grey has said: \u201cI think the 1st person to live to 1,000 might be 60 already.\u201d\nThus, the only difference between the Shias and Aubrey de Grey is that Shias believe that fist person to\nlive to 1,000 is 1,000 already! He is the Imam of our time, the Imam Zamana, Imam Mahdi (as).\nEvidence from the Holy Qur\u2019an\nMuslims who criticise Shias for believing in an Imam who can live till 1,000 years of age should ponder\nover the verses of the Holy Qur\u2019an.\nThe Holy Qur\u2019an, after all, says Noah lived till almost a 1,000 years:\n\u201cIndeed, We sent Noah (Prophet Nuh) to his people, and he tarried among them a thousand\nyears, all but fifty; so the Flood seized them, while they were evil doers.\u201d(29:14) [Surah Ankabut].\nThe Holy Qur\u2019an also states that Prophet Jesus did not die \u2013 but was raised to Heaven:\n\u201cThat they said (in boast), \u2018We killed Christ, Jesus the son of Mary, the Messenger of God\u2019;- but\nthey killed him not, nor crucified him, but so it was made to appear to them, and those who differ\ntherein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a\nsurety they killed him not:- Nay, Allah raised him up unto Himself; and Allah is Exalted in Power,\nWise.\u201d (4:157\u2013158) [Surah Nisa].\nSo, Jesus is still alive and yet Sunni Muslims doubt the Shias for believing Imam Mahdi (as) is alive \u2013\ndespite the fact that Jesus would already have been a thousand years old when the occultation\n(ghaybat) of Imam Mahdi (as) began.\nAnd then, of course, there\u2019s the Devil: Satan or Shaitan, who was born before Prophet Adam and yet is\nstill with us today; he is a Jinn who has not died. So what we are expected to believe is that Allah (SwT)\nallows Shaitan to live as long as he likes but Allah (SwT) cannot prolong the life of His representative,\nHis caliphate on earth, Imam Mahdi (as)? This is nonsensical.", "response": "", "category": "shia_sunni_qa"}
{"instruction": "How can Shias believe in an Imam that you cannot see?", "context": "First, not seeing something does not mean it does not exist. Otherwise, how can we believe in the\nexistence of God?\nThen there are the angels and jinns. All Muslims believe in angels that they cannot see, like Gabriel\n(Jibraeel), the bringer of revelation to Muhammad (S). Or how about the Angel of Death? We believe in\nhis existence but we cannot see him in this world.\nAgain, there\u2019s Shaitan too. We cannot see the Devil but we not only believe in his existence but also\nbelieve that, despite his \u2018invisibility\u2019, he has the power to do us harm: to manipulate and trick us, to\nwhisper in our ears, as the Holy Qur\u2019an describes in the 114th and final surah of the Holy Qur\u2019an, an-Nas.\nYet, when Shias say they believe in a positive force, a countervailing force, authorised by Allah (SwT),\nand that this force, this hidden Imam, is alive and available to Muslims as a spiritual (if not a physical)\nguide, they are accused of being mad, crazy, irrational, weird. Is this fair? Does this make any sense?\nAlso, it is worth remembering that the occultation or \u201cghaybat\u201d does not change the status or importance\nof the 12th Imam, just as the Prophet (S) did not stop being the Prophet, nor did the Muslims stop\nbelieving in his prophethood, during the Prophet\u2019s own enforced disappearance or ghaybat: that is, when\nthe Prophet (S) was trapped in a cave for three days while on the way from Makkah to Madinah from\nduring the Hijrah in 622 ad.", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Why do Shias believe that the Prophet or the Imams are infallible and sinless?", "context": "Evidence from the Holy Qur\u2019an\nIn Surah Najm, Chapter 53 of the Holy Qur\u2019an, the first five verses state:\n\u201cBy the Star when it sets, Your companion [the Prophet] does not err/wander, nor is he deceived,\nNor does he speak out of his desire; It is no less than a revelation that is revealed. The Mighty in\nPower that has taught him.\u201d(53: 1-5)\nThe above is very explicit and specific \u2013 it is nothing less than a revelation and he doesn\u2019t speak out of\nhis own desire. Allah (SwT) is vouching for Him in the Holy Qur\u2019an, so who are we to say or believe\notherwise?\nSome Ahlul Sunnah scholars say the Prophet (S) was only infallible on religious issues and that in\nprivate he made mistakes. Some Ahlul Sunnah books say he forgot to pray on time, or perform correct\nwudhu (wash), etc, etc. But use your common sense: how would we know that Prophet (S) was giving\nus correct religious information if he was an ordinary, fallible man? Today, how can we be sure that, the\nmorning prayer (Fajr) is three and not two units (rakaat)? If the Prophet (S) was fallible, maybe he made\na mistake or misremembered when communicating the number of rakaat to his companions. The truth is\nthat infallibility goes hand in hand with prophethood and with all forms of divinely-inspired religious\nleadership and guidance.\nBut there are other people, besides the Holy Prophet (S), who are also infallible. After all, what does Iblis\nor Shaitan say, as quoted in the Holy Qur\u2019an,? In Surah Hijr, Ch.15:V 39-40: He said: \u201cMy Lord!\nBecause Thou hast sent me astray, I verily shall adorn the path of error for them in the earth, and shall\nmislead them every one of them. Save such of them as are Thy perfectly devoted slaves.\u201d\nAha! According to the Holy Qur\u2019an, not only is the Prophet (S) protected from sin and error but there is a\ngroup of \u201cperfectly devoted slaves\u201d who even Shaitan admits he cannot mislead or trick. Who are they?\nReferences from books of Ahlul Sunnah\nAccording to Sunni scholars Tirmidhi in his Sunan, ibn Hanbal in his al-Musnad and Hakin in his al\u0002Mustadrak state:\n\u201cThe Messenger of Allah (S), from the time the revelation of \u201cVerily Allah intends to... (the last part of\nCh.33:V33)\u201d and for six months thereafter, stood by the door of the House of Fatima (as) (his daughter)\nand said: \u201cTime for Prayer Ahlul Bayt; No doubt! Allah wishes to remove all abomination from you and\nmake you pure and spotless.\u201d\nAccording to the companion and cousin of the Prophet, Abdullah ibn Abbas: \u201cThe Messenger of Allah\nrecited \u201cVerily Allah intends to keep off from you every kind of uncleanness O\u2019 People of the House\n(Ahlul Bayt), and purify you a perfect purification\u201d. . . and then the Messenger of Allah (SwT) said: \u201cThus\nMe and my Ahlul Bayt are clear from sins.\u201d [al-Durr al-Mansur, by Hafiz Jalaluddin al- Suyuti, vol.5,\nunder the commentary of Verse Ch.33:V33 of Holy Qur\u2019an \u2013 Surah Al Ahzab]\nCase closed.\nChapter 3: The Companions and Miscellaneous\nIssues", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Are Shias hostile to all the companions (the \u201csahabah\u201d)?", "context": "Definition of companions\nThe majority of the Muslims are obsessed with the companions, (sahabah) \u2013 but who are they exactly?\nHow many of them are there? There is no point in Ahlul Sunnah falsely accusing Shias of cursing or\nrejecting all the companions, if we cannot first agree on who the true companions of the Holy Prophet\nwere.\nAllama Ibn Hajar Asqalani, the Sunni scholar, writes in his famous book al-Isabah: \u201cEvery one who has\nnarrated a hadith or a word from the Prophet, or seen him while believing in him, is counted among the\nSahabah. Also, (the sahabah) is anyone who has met the Prophet (S) while believing in him, and died as\na Muslim, whether his meeting with him being long or short, narrating from him or not...or who has seen\nhim without sitting with him, or has not seen him due to an excuse.\u201d\nThis is a very, very wide definition and \u201ccompanions\u201d defined in this broad and loose way could number\nmore than 100,000 people!\nIn fact, some Sunni Muslim scholars even include their children as sahabah as well. How can all these\n\u201ccompanions\u201d be accepted as being beyond scrutiny? How can anyone accept that all such companions\nwere rightly guided and made no mistakes.\nThe word itself, sahaba or companion, has become a label of distinction, of nobility and honour. But\nthere is nothing holy or pure about the title \u2018companion\u2019; it has been elevated beyond its meaning.\nEvidence from the Holy Qur\u2019an\nFor example, the word is mentioned in the Holy Qur\u2019an in the following verses:\nSurah Zukhruf:\n\u201cAnd whoever turns himself away from the remembrance of the Beneficent Allah, We appoint for\nhim a Qareen, (a devil, a shaitan), so he becomes his associate, his comrade, his intimate\ncompanion.\u201d(43:36)\nAccording to Islam\u2019s holy book, your own personal shaitan is called a companion.\nThen there is the story of Prophet Yusuf (Joseph), contained in Surah Yusuf, where the latter, while in\nprison, questions the disbelief and idolatry of two fellow prisoners:\n\u201cO my two companions of the prison! (I ask you): are many lords differing among themselves\nbetter, or is the One Allah, Supreme and better?\u201d (12:39) [Surah Yusuf].\nThe Holy Qur\u2019an mentions the following three types of companions:\nThe good\n\u201cMuhammad is the Messenger of Allah; and those who are with him are strong against the\nunbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate\nthemselves (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are\ntheir marks, the traces of their prostration.\u201d (48:29) [Surah Fateh]\nThese are companions that Shias have no problem with and no objection to. Indeed, these are\ncompanions that Muslims today, Sunni and Shia, should adore and try and emulate. Men like Abu Dharr\nal-Ghafari, Ammar ibn Yasir and Salman Farsi.\nAllama Ibn Hajar Makki, the Sunni scholar, narrates that the Prophet (S) said, \u201cVerily, Allah has\ncommanded me to love four persons and has told me that He loves them.\u201d When the people asked who\nthese four persons were, he said: \u201cAli ibn Abu Talib, Abu Dharr, Miqdad, and Salman.\u201d\nSunan Tirmidhi: \u201cThe blue sky has not sheltered, nor has the earth borne a man more honest than Abu\nDharr; he lives upon earth with the same austerity and simplicity since the days of Isa ibn Maryam\n[Jesus, son of Mary].\u201d\nSuch sahabah are respected and admired by all Shias, who have no objections in following them,\nquoting them and emulating their behaviour.\nNot so good\n\u201cO you who believe! What is the matter with you, that when ye are asked to go forth in the Cause\nof Allah, ye cling heavily to the earth? Do you prefer the life of this world to the Hereafter?\u201d (9:38)\n[Surah Baraat]\n\u201cO you who believe! Do not raise your voices above the voice of Prophet ... lest your deeds\nbecome null while you do not perceive.\u201d (49:2) [Surah Al Hujarat]\nThe companions referred to here are those who were Muslims but did not always follow the rules and/or\ndid not always follow the Prophet (S). History is full of such examples:\n\u2022 When the Treaty of Hudabiya was signed, the second caliph Umar and others were reluctant to agree\nto the treaty and questioned the Prophet\u2019s judgement. From Sahih Bukhari: \u201cUmar ibn Khattab said, \u2018I\nwent to the Prophet and said, \u201cAren\u2019t you truly the messenger of Allah (SwT)?\u201d The Prophet said, \u201cYes,\nindeed.\u201d I said, \u201cIsn\u2019t our cause just and the cause of the enemy unjust?\u201d He said, \u201cYes.\u201d I said, \u201cThen\nwhy should we be humble in our religion?\u201d He said, \u201cI am Allah\u2019s (SwT) messenger and I do not disobey\nHim, and He will make me victorious.\u201d\u2019 [Sahih al-Bukhari, Volume 3, Book 50, No. 891]\n\u2022 During the battle of Ohud, a number of leading companions fled the battlefield, leaving the Prophet (S)\non his own. Their names appear in the history books, both Muslim and non-Muslim and include the first\nand second caliphs of the Ahlul Sunnah.\n\u2022 As has been discussed on the previous pages, before he died, the Holy Prophet (S) asked for a pen\nand paper to write a will. The companions did not oblige to this request and raised their voices of his,\nupsetting and angering him. He asked them to leave his room.\nThe hypocrites\nThere is a whole chapter in the Holy Qur\u2019an addressed to such \u201ccompanions\u201d: Surah Al-Munafiqun,\n\u201cThe Hypocrites\u201d\n\u201cWhen the hypocrites come to you, O\u2019 Prophet, they say: \u201cWe bear witness that you are the\nMessenger of Allah.\u201d Allah knows that you are His Messenger and Allah bears witness that the\nhypocrites are liars. They have made their oaths as a shield and turn people away from Allah.\nEvil indeed is what they do!\u201d (63:1-2)[Surah Al-Munafiqun]]\nRead and ponder over the verse in this chapter. Who is Allah (SwT) referring to? Some ask: why did the\nProphet (S) not identify these evil hypocrites? The Holy Qur\u2019an replies:\n\u201cAnd of the people of Madinah are those who are bent on hypocrisy. You know them not, but we\nknow them. Twice we will punish them, and then they will be case into severe punishment.\u201d\n(9:101) [Surah Baraat].\n21.3 References from books of Ahlul Sunnah\nIt isn\u2019t just the Holy Qur\u2019an but the ahadith, which refer to the hypocrites around the Prophet (S), whom\nthe Prophet (S) was unaware of! \u201cSome men from my companions will come to me by the Fountain and\nthey will be driven away from it, and I will say, \u2018O Lord, my companions!\u2019 It will be said, \u2018You have no\nknowledge of what they innovated after you left: they turned apostate as renegades (reverted from\nIslam).\u201d [Sahih Bukhari, volume 8, book 76, Tradition 586]\nSahih Bukhari narrates several versions of this particular hadith, Volume 8, Book 76: 578, 585, 586, 587\nand 592, translated by Mohammed Muhsin Khan and available, in full, in English, online.", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Why don\u2019t Shias follow all the companions? What about the \u201chadith of the stars\u201d?", "context": "The famous Sunni tradition says: \u201cVerily, my companions are like the stars (nujum) in the sky; whichever\nof them you follow, you shall be guided rightly.\u201d\nThe authenticity of this hadith is questioned by many Sunni scholars, including Imam Ahmed ibn Hanbal,\nthe founder, of one of the four main Sunni schools of fiqh and law, but let us not dwell on this. Instead,\nlet us use our common sense. After all, history tells us that the various companions fought each other in\nvarious battles, after the death of the Prophet \u2013 including the battles of Siffin and Jamal.\nSo, if some Muslims say we have to \u201cunite \u201caround the companions, the response is: which\ncompanions? How do we unite around Imam Ali (as) and Muawiya ibn Abu Sufyan, when the latter went\nto war against the former at Siffin?\nHow do we follow both Abu Dharr and Uthman ibn Affan, the third caliphate of the Ahlul Sunnah, when\nthe latter had the former beaten and exiled from Madinah after Abu Dharr accused Bani Ummaya of\ncorruption and excess?\nMuslims today should unite around the Holy Qur\u2019an and the Ahlul Bayt, not around the various\ncompanions, good, not-so-good and hypocritical, who could not even unite themselves.", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Why do the Shias criticise Aisha, wife of the Prophet?", "context": "There is no denying the fact that Shias are hostile towards Aisha bint Abu Bakr, the wife of the Prophet\nwho is often described as \u201cUmmul Momineen,\u201d mother of the believers.\nAisha must be respected\nHowever, most educated Shias do not believe in abusing the name or reputation of Aisha not just\nbecause she is someone of great importance to our Sunni Muslim brethren but because she was,\nwhether we like it or not, a wife of the Holy Prophet. Even in the Battle of Jamal, when she went to war\nwith Imam Ali (as), the latter treated her with respect. He sent her half-brother Muhammad ibn Abu Bakr\nto catch her when she fell from her camel, after Malik Ashtar had cut off its hind legs. Imam Ali (as) did\nnot humilate Aisha - so who are we to curse and humilate her?\nBattle of Jamal\nNonetheless, it is because of events like the Battle of Jamal that we Shias will always be opposed to\nAisha and critical of her actions. Shias are those who follow the Holy Prophet (S). And what did he say\nat Ghadeer Khumm? The Prophet (S) declared: \u201cO Allah! Love him who loves Ali, and be enemy of he\nwho is the enemy of Ali; help him who helps Ali and forsake him who forsakes Ali.\u201d\nHow can we then love, respect or admire a woman who chooses to become an enemy of Ali? Who tries\nto persuade others to \u201cforsake\u201d Ali? The fact that she was married to the Holy Prophet is irrelevant here;\nthe issue is whether or not she obeyed the Prophet (S) and adhered to the truth.\nTaha Husayn, the famous Egyptian Sunni scholar, in his book \u2018Ali wa banuh\u2019 (Ali and His Sons), tells the\nstory of a man during the Battle of Jamal (Battle of Camel) who is confused as to which of the two sides\nis in the right. He says to himself, \u201cHow is it possible that such personalities as Talha and Zubair should\nbe at fault?\u201d He tells Imam Ali ibn Abu Talib (as) about his dilemma and asks him whether it is possible\nthat such great personalities and men of established repute should be in error. Imam Ali ibn Abu Talib\n(as) answers him: \u201cYou are seriously mistaken and reversed the measure! Truth and falsehood are not\nmeasured by the worth of persons. Firstly find out what is truth and which is falsehood, then you will see\nwho stands by truth and who with falsehood.\u201d\nSadly, the Ahlul Sunnah scholars these days tend not to engage in the debate around the rights and\nwrongs of the Battle of the Camel. They maintain that the Prophet told us to follow all his companions,\nbecause they are like stars, but cannot explain or justify how \u201cstars\u201d like Talha and Zubayr went up\nagainst a star like Ali ibn Abu Talib (as)? And what was the widow of the Holy Prophet doing on the\nbattlefield, fighting Ali (as) and leaving her house to do so, despite the Holy Qur\u2019an saying in Surah\nAhzab (Ch.33 V:33) that the wives of the Prophet should \u201cstay quietly in their houses\u201d?\nIt is a rather simple question: which of them was correct at Jamal? Ali (as) or Aisha? Who was right and\nwho was wrong? It is illogical, irrational and disingenuous to claim that both were \u201cright\u201d.\nOne Sunni researcher, Ather Khan, an aide to Dr Zakir Naik of India, has claimed that \u201cthe Battle of\nJamal that was fought between the Mother of the Believers, Aisha and Ali. took place as a result of\ndifference of opinion on a political issue. We respect and revere both the companions of the Prophet (S).\nHowever, with regards to the Battle of Jamal, we neither favour one nor are we against the other.\u201d\nThis is an abdication of moral responsibility. How can you avoid taking a position? What about the\npeople, the Muslims on both sides, killed in that fateful battle? According to the Western historian William\nMuir at least 10,000 people died in the Battle of Jamal. Others estimate the death toll to be 20,000 or so.\nWhat will these souls be told on the Day of Judgement when they are resurrected? Were they on the\nright side or wrong side? Did they die in vain?\nThe fundamental fact is: Aisha took up arms against Ali ibn Abu Talib (as), despite the Prophet (S)\nwarning against such a move. And if some Ahlul Sunnah scholars of the Wahhabi or Salafi variety in\nplaces like Saudi Arabia and Pakistan today can criticise Imam Husayn (as) for going against Yazid ibn\nMuawiya, the self-proclaimed caliph, how can they try and silence Shias who try and point out how\nAisha bint Abu Bakr wrongly took up arms against Imam Ali (as), about whom the Holy Prophet (S) said:\n\u201cLove him who loves Ali, and be the enemy of he who is the enemy of Ali\u201d, and in doing so caused the\ndeaths of between 10,000 and 20,000 Muslims.\nReferences from books of Ahlul Sunnah\nIn fact, such was her enmity, her hatred for Imam Ali (as) that the famous and classical Sunni historian\nAllama Tabari writes, in the History of al-Tabari Volume 17, page 224 (English translation), that Aisha\nwas delighted when the news of Imam Ali\u2019s (as) death in the mosque of Kufa reached her in 661 ad.\nOne last tradition worth mentioning on the subject of the Battle of Jamal and the \u201cMother of the\nBelievers\u201d, Aisha bint Abu Bakr, comes from the Sunni book al-Iqd al- Fareed, in which it is narrated:\n\u201cAfter the battle of Jamal a woman comes to Aisha and asked her: \u2018What shall be the punishment if a\nwoman murders her child?\u2019 (Aisha) replied: \u2018The fire\u2019. Then the woman asked: \u2018What is the punishment\n[then] for a woman that kills twenty thousand of her children at one place?\u2019 (Aisha), angry and outraged,\nsaid: \u2018How dare she say this? Arrest and apprehend this enemy of Allah.\u201d", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Why don\u2019t Shias respect Muawiya ibn Abu Sufyan?", "context": "There are many reasons that explain and justify the Shia hostility and hatred towards Muawiya. Here are\njust three of them:\nHe killed Imam Hasan (as)\nMuawiya was the man who had the Prophet\u2019s grandson Imam Hasan (as) poisoned and killed. This is a\nhistorical fact: more than a dozen of the most famous, most respected classical scholars and historians\nof the Ahlul Sunnah \u2013 including Ibn Abdul Barr, Zamakshari, Abul Fida and Masudi \u2013 write that Muawiya\noffered Juda, wife of Imam Hasan, 100,000 dirhams, as well as his son Yazid\u2019s hand in marriage, as a\nreward for poisoning the second Shia Imam, which she agreed to do.\nHe killed Ammar ibn Yasir\nMuawiya was the man, the \u201crebel\u201d, who the Prophet prophesied would kill the famous companion\nAmmar ibn Yasir.\nSahih Muslim, Book 41 Hadith, 6966: \u201cAllah\u2019s Messenger (S) said to Ammar as he was digging the ditch\n(on the occasion of the Battle of the Ditch) wiping over his head: O son of Summayya you will be\ninvolved in trouble and a group of rebels will kill you.\u201d\nThere are four more such ahadith in Sahih Muslim: numbers 6967 to 6970. And classical Sunni scholars\nAllama ibn Hajar Asqalani and Hafiz Jalaluddin as-Suyuti have both written that this hadith is\nmutawaatir, which means there can be no doubt about its chain of narration, it is 100% authentic.\nSo, if any more conclusive historical proof was needed to show the infidelity and hypocrisy of Muawiya\nthen this particular authentic hadith is it. No historian, Sunni or Shia, Muslim or non-Muslim, denies the\nfact that Ammar was killed by none other than Muawiya in the Battle of Siffin, which was launched by\nMuawiya and his Syrian army against Imam Ali (as) and his allies.\nThe famous and contemporary English translator of Sahih Muslim, Abdul Hamid Siddiqui, has written in\nthe footnote of his translation of this hadith that not only was Ammar killed in the Battle of Siffin but he\ngoes on to add that \u201cthis hadith is clearly indicative of the fact that in the conflict between Hazrat Ali and\nhis opponents, Hazrat Ali was on the right as Ammar ibn Yasir was killed in the Battle of Siffin fighting in\nthe camp of Hazrat Ali.\u201d\nIronically, a desperate and conniving Muawiya recognized the damage done to his status and standing\nfrom the death of Ammar and the prediction of the Prophet (S). He subsequently tried to claim that Imam\nAli (as) was to blame for Ammar\u2019s death as it was he who had brought Ammar to fight in the Battle of\nSiffin in his army. Imam Ali (as), however, reminded the people that if that was the case, then the\nProphet of Islam was to blamed for the death of his uncle Hamza as it was the Prophet (S) who had\nbrought Hamza to fight in the Battle of Ohud!\nHe began the cursing of Ali ibn Abu Talib (as)\nAccording to Sunan Tirmidhi, the Holy Prophet (S) once said: \u201cLoving Ali is the sign of belief, and hating\nAli is the sign of hypocrisy.\u201d\nAnd the companions are quoted by Tirmidhi as saying:\u201cWe used to identify the hypocrites by their hatred\nfor Ali.\u201d\nYet Muawiya not only fought against Imam Ali (as), at Siffin, he cursed Imam Ali (as) as well and\ndemanded, during his rule of the ummah, that everyone who spoke from the pulpit (mimbar) curse Ali\n(as) also. To prove it, let us begin with Sahih Muslim, Book 31, Tradition 5915:\nSa\u2019d ibn Abu Waqqas narrated that: Muawiya, the son of Abu Sufyan, gave order to Sa\u2019d, and told him:\n\u201cWhat prevents you that you are refraining from cursing Abu Turab (nickname of Imam Ali)?\u201d Sa\u2019d\nreplied: \u201cDon\u2019t you remember that the Prophet said three things about (the virtue of) Ali? So I will never\ncurse Ali.\u201d\nHafiz Jalaluddin as Suyuti, the Egyptian Sunni scholar, narrates in al-Durr al-Mansur: \u201cThat it was in the\ndays of Bani Umayyah, there were more than seventy thousand pulpits (mimbar) in mosques upon\nwhich they cursed Ali ibn Abu-Talib - Muawiya made it a sunnah for them.\u201d\nAllama Shibli Numani, the dean of India\u2019s Sunni historians, writes in his famous biography of Prophet\nMuhammad, Sirat-un-Nabi: \u201cAmong all those extraneous forces which affect and influence the writing of\nhistory, none is more powerful than the government\u2026For full 90 years, from Sind in India (Indo\u0002Pakistan) to Asia Minor and Andalusia in Spain, Ali and the children of Fatima were cursed from every\npulpit in every mosque after every Friday sermon. Thousands and thousands of hadith glorifying\nMuawiya, were manufactured, and were put into circulation.\u201d\nThis official media bias, this propaganda, this demonization of Ali (as) is what created the conditions for\nthe later massacre of the Prophet and Ali\u2019s (as) family at Karbala, and what set the tone for the\nhumiliations of the Prophet\u2019s granddaughters at the hands of Muawiya\u2019s son, Yazid, in the court of\nDamascus in 680 ad.\nRememebr: hatred of the Prophet\u2019s household, his Ahlul Bayt, did not appear overnight: it came from\nMuawiya, who was in power for almost two decades.", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Why don\u2019t Shias accept Abu Hurayrah\u2019s traditions?", "context": "The \u201ccompanion\u201d Abu Hurayrah is one of the key sources for the traditions contained in the books of the\nAhlul Sunnah. The Shias reject him and his traditions for the following reasons:\nContent\nPerhaps the major reason why Abu Hurayrah is rejected and shouldn\u2019t be trusted is because of the\nbizarre and often offensive content of the ahadith which are ascribed to him. For example, the ludicrous\nstory of Prophet Musa (Moses) and the stone, from Sahih Bukhari, Volume 1, Book 5, Number 277:\nNarrated by Abu Hurayrah: The Prophet (S) said, \u201cThe (people of) Bani Israel used to take baths naked\n(all together) looking at each other. The Prophet Moses used to take a bath alone. They said, \u2018By Allah!\nNothing prevents Moses from taking a bath with us except that he has a scrotal hernia.\u2019 So once Moses\nwent out to take a bath and put his clothes over a stone and then that stone ran away with his clothes.\nMoses followed that stone saying, \u2018My clothes, O stone! My clothes, O stone!\u2019 till the people of Bani\nIsrael saw him and said, \u2018By Allah, Moses has got no defect in his body.\u2019 Moses took his clothes and\nbegan to beat the stone.\u201d Abu Hurayrah added, \u201cBy Allah! There are still six or seven marks present on\nthe stone from that excessive beating.\u201d\nAre we really supposed to believe such nonsense? About Prophet Musa?\nInternal contradictions in his ahadith\nAbu Hurayrah said: \u201cOnce I entered the house of Ruqayya, the Prophet\u2019s daughter and Uthman\u2019s wife.\nShe had a comb in her hand. She said: \u201cThe Prophet left just a little while ago. I combed his hair. He\nsaid to me: \u201cHow do you find Abu Abdullah (Uthman)?\u201d I said: \u201cHe is good.\u201d He said to me: \u201cGrace him!\nHe is the most similar to me, among my companions, in morals.\u201d\nNow Imam al-Hakim, famous Ahlul Sunnah transmitter of ahadith, narrates this and says: \u201cThis tradition\nhas a true series of narrators but untrue text, [the content is untrue] because Ruqayya had died in the\nthird year of hijra during the battle of Badr, whereas Abu Hurayra came and became a Muslim after the\nbattle of Khaybar [four years later].\u201d So how did Abu Hurayrah have this conversation that he claims?\nOne which helped the third caliphate Uthman\u2019s reputation, conveniently?\nCommon sense\nAbu Hurayrah narrated over 5,000 traditions after converting to Islam in 629 ad, just three years before\nthe death of the Holy Prophet (S).\nCan it be possible to accept that such a large number of traditions were narrated by this single person in\nsuch a short space of time? And could an illiterate and uneducated man, late to became a Muslim and\ntherefore late in the period of his companionship with the Holy Prophet (S) narrate more traditions and\nsayings from the Prophet than his wives, relatives and lifelong friends and companions?\nRemember: he narrated more than 5,000 ahadith in this time. Compare this with the far fewer ahadith\nnarrated by Aisha, Abu Baker, or Umar and the rest.\nIn fact, in his book, \u201cHadith Literature: It\u2019s Origin, Development, & Special Features\u201d, the Sunni writer\nMuhammed Zubayr Siddiqui sets out the following details:\n \u2022 Abu Hurayrah narrated : 5,374 hadiths\n \u2022 Aisha Umm al-Mo\u2019mineen: 2,210 hadiths\n \u2022 Umar ibn Khattab : 537 hadiths\n \u2022 Ali ibn Abu Talib (as) : 536 hadiths\n \u2022 Abu Bakr al-Siddiq : 142 hadiths\nExcluding Abu Hurayrah, that is a total between them of 3,425. Abu Hurayra narrated more ahadith than\nall of them put together!\nCan any sensible or impartial person believe that Abu Hurayrah, despite his obscurity, his illiteracy and\nhis lack of time alongside the Holy Prophet (S), managed to somehow narrate more traditions than the\nfirst four caliphs, with all their status, their authority, their presence alongside the Prophet (S) during his\n22-year mission and their high profile in the decades following his death in 632 ad? Is this what we are\nexpected to believe? It just isn\u2019t plausible.\nCompanions\u2019 testimony\nConsider the verdict of Umar ibn Khattab on Abu Hurayrah: Allama Muttaqi al-Hindi in his Kanzul\nUmmal reports that when he was caliph, Umar lashed Abu Hurayrah, rebuked him and forbade him to\nnarrate ahadith from the Holy Prophet. When asked why he did so, Umar said: \u201cBecause you narrate\nhadith in [such] large numbers from the Holy Prophet, you are fit only for attributing lies to him. So you\nmust stop narrating hadith from the Prophet, otherwise, I will send you back to your tribe in Yemen.\u201d\nThen there\u2019s the verdict of Aisha: Sunni scholars Ibn Qutayba, Hakim and al-Dhahabi say that Aisha\nrepeatedly contradicted Abu Hurayrah and said, \u201cAbu Hurayra is a great liar who fabricates hadith and\nattributes them to the Holy Prophet.\u201d\nAllama Ibn Qutayba records the story of Aisha telling Abu Hurayrah: \u201cYou tell ahadith about the Prophet\nMuhammad that we never heard them from him\u201d He answered; \u201cYou (Aisha) were busy with your mirror\nand make up\u201d She (Aisha) answered him; \u201cIt is you who were busy with your stomach and hunger. Your\nhunger kept you busy, you were running after the people in the alleyways, begging them for food, and\nthey used to avoid you and get away from your way, and finally you would come back and pass out in\nfront of my room and the people think you were crazy and step all over you.\u201d\nIn fact, Imam al-Hakim counted up those who narrated traditions from Abu Hurayrah. He found that 28\nleading companions, including Imam Ali (as), Umar, Uthman, Talha and Zubayr were not among them.\nBut Abu Hurayrah had a huge impact on the history and direction of Islam. Ahlul Sunnah Islam, in fact, is\nbuilt on his narrations, many of them false, unreliable, odd, offensive and contradictory. There is nothing\nwrong or objectionable with Sunnis calling themselves the followers of the sunnah, but it depends which\nsunnah.\nThe sunnah as interpreted and narrated by an unreliable narrator who spent less than three years with\nthe Prophet; or the sunnah as interpreted and narrated by a man like Ali ibn Abu Talib (as) who grew up\nin the lap of the Prophet, in the home of Prophet and who was by his side from the very first day, from\nthe very first invitation to the Quraysh to join Islam, to the moment he passed away with his head in\nImam Ali\u2019s (as) lap.", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Why don\u2019t Shias accept Sahih Bukhari and the authentic Ahlul Sunnah collections of ahadith?", "context": "\nContent\nSome of the ahadith in Bukhari are shocking, including many of the ones from Abu Hurayrah cited\nearlier. Not only are physical attributes ascribed to Allah (SwT); for example, Allah puts His foot in Hell\n(!), but what is said about the Holy Prophet (S) is too disgusting and defamatory and sickening to repeat\nhere in detail. It is sufficent to say that there are traditions contained in Sahih Bukhari which relate to the\nProphet (S) falling asleep and forgetting the prayer time, forgetting to perform the necessary ablution\n(wudhu) for prayer, sitting with Aisha to watch a dance with music; taking off his clothes and being naked\nin public; and discussing his nightly sexual activities with his wives with his companions. These are\noutrageous claims and slurs that Muslims today would not tolerate from Danish cartoonists or from\nSalman Rushdie yet we tolerate such offensive nonsense from the supposedly \u201csahih\u201d book of Bukhari.\nWhy?\nThe irony is that if Bukhari were alive today, and published his book now containing the claims that it\ndoes about the Holy Prophet of Islam, those same Ahlul Sunnah scholars who praise him would be the\nfirst to issue fatwas declaring him an apostate and ordering for him to be ex- communicated and/or\nkilled.\nIndeed, by any objective assessment, how can one say that Salman Rushdie is guilty of defaming the\nProphet and \u201cImam\u201d Bukhari is not?\nBukhari\u2019s agenda:\nOf his 7,000 or so ahadith, Bukhari narrates around 1,100 ahadith from Abu Hurayrah, roughly the same\nnumber from Abdullah ibn Umar and 900 from Anas ibn Malik. None of these three men can be\nconsidered front- rank or long-standing or senior companions, by Sunni or Shia standards. What kind of\nbook of \u201csahih\u201d, or authentic and correct, hadith from the Prophet does not narrate from the person who\nwas described by the Holy Qur\u2019an and the Prophet himself as the \u201cself of the Prophet\u201d, the \u201cnafs\u201d of the\nProphet? How could he claim to be compiling sayings of the Prophet without narrating from the gateway\nto the knowledge of the Prophet, as Ali (as) was once so famously referred?\nHe also failed to narrate traditions from other Imams who you might expect him to have quoted from, like\nImam Baqir (as) and Imam Sadiq (as), the 5th and 6th Imams of the Ahlul Bayt and well-known for their\nscholarship and knowledge of the Prophet\u2019s traditions.\nAnd it wasn\u2019t just Imam Sadiq (as) that Bukhari refrained from taking ahadith from: he did not take any\nfrom four of the Ahlul Bayt Imams who were actually alive during his lifetime: Imam al-Ridha (as), Imam\nat-Taqi (as), Imam an- Naqi (as) and Imam al-Askari (as).\nWhy is Sahih Bukhari devoid of ahadith narrated by these Imams? Or from Ali ibn Abu Talib (as), despite\nthe Prophet (S) saying that the two weighty things he was leaving us with were the Holy Qur\u2019an and his\nAhlul Bayt, his household? Can you then blame the Shias for rejecting the so-called Sahih Bukhari?", "response": "", "category": "shia_sunni_qa"}
{"instruction": "What is \u201ctaqiyah\u201d? Is it not lying, deception and deceit?", "context": "\n\u201cTaqiyah\u201d means dissimulation: concealing or disguising one\u2019s beliefs or intentions.\nToday, lots of Islamophobes and Muslim-haters say the traditional Shia belief in Taqiyah makes us\nMuslims, Sunni and Shias alike, dishonest, untrustworthy people. Yet nothing could be further from the\ntruth. Islam takes a hard line against lying in general, and stresses the importance of truth and honesty.\nBut like every other ethical system on earth, whether religious or secular, there are certain exceptions to\nrules in certain, often extreme scenarios.\nSo, if your life is at risk, or your family\u2019s life is at risk, you are allowed to conceal the fact that you are a\nMuslim \u2013 just as, for example, the Jews tried to conceal their faith from the Nazis in the 1930s and 1940s\nto avoid being sent to the Nazi gas chambers.\nTaqiyah is a form of self-defence, of self-preservation and it is referred to in the Holy Qur\u2019an and the\nbooks of the Ahlul Sunnah.\nReferences from books of Ahlul Sunnah\nImam Fahkruddin Razi, one of the greatest of classical Ahlul Sunnah scholars, writes in his famous\nTafseer al- Kabeer, volume 4: \u201cTaqiyyah is permissible till the day of Qayamah\u2026because it is Wajib\n(compulsory) to protect our life from any harm.\u201d\nIn fact, he goes even further than this and writes: \u201cTaqiyyah is permissible for self-protection, but is it\npermissible for the protection of wealth?\u201d he asks. Your property? Your money? Your wealth and\nincome? \u201cIt probably is permissible,\u201d he concludes.\nEvidence from the Holy Qur\u2019an\nForget for a moment the verdicts of the Sunni and Shia scholars; look at the verdict of Allah (SwT). The\nkey verse from the Holy Qur\u2019an which states:\n\u201cAnyone who, after accepting faith in Allah (SwT), utters disbelief (save under compulsion and\neven then his heart remains firm in faith) on them is Wrath from Allah (SwT) and theirs will be a\ndreadful Penalty.\u201d (16:106) [Surah An-Nahl].\nAll Muslim scholars agree that this verse descended in relation to the suffering of Ammar ibn Yasir at the\nhands of the Quraysh in Makkah. Allamah Hafiz Jalaludeen as Suyuti of Egypt, in his commentary on\nthis verse states: \u201cThe non- believers once caught Ammar ibn Yasir and they forced him to praise their\nfalse gods and to condemn Prophet Muhammad (S). They forced him to an extent that Ammar ibn Yasir\ngave in, and conceded to their demands. After that, when he returned to the Prophet Muhammad (S),\nAmmar narrated the whole story to him. The Prophet (S) asked him:\n\u201cHow do you feel in your heart?\u201d To which Ammar replied: \u201cI am fully content with Allah\u2019s religion in my\nheart\u201d. To this the Prophet (S) said: \u201cIf non-believers ask you to say the same again, say it\u201d. Then the\nfollowing verse (ayat) was revealed:\n\u201cAnyone who, after accepting faith in Allah, utters disbelief (save under compulsion and even\nthen his heart remains firm in faith) on them is Wrath from Allah and theirs will be a dreadful\nPenalty\u201d. [Surah Al Nahl, 16:106]\nThere are several other verses of the Holy Qur\u2019an which speak of the importance and legitimacy of\ntaqiyah if the situation demands it: one example worth noting is from Surah Yusuf:\n\u201cWhen Yusuf said to his father: O my father! Surely I saw eleven stars and the sun and the moon\n- I saw them bowing down to me. \u201cHe said: O my son! Do not relate your vision to your brothers,\nlest they devise a plan against you; surely the Shaitan is an open enemy to man.\u201d (12:4-5)\nHere, Prophet Jacob (Yaqub) is telling Prophet Joseph (Yusuf) to do taqiyah with his own brothers.\nWhy? Because he\u2019s worried they\u2019ll turn against him and try and get rid of him \u2013 which is what they then\ndo when they discover the truth!\nCommon sense\nTaqiyah isn\u2019t lying or deception, and nor is lying or deception allowed, let alone encouraged or promoted,\nin Islam. Taqiyah is, in extreme situations, and for the purposes of self-preservation, the concealing of\none\u2019s beliefs, beliefs that deep down you still hold and haven\u2019t abandoned but have been forced to\nconceal against your will \u2013 and, on this basis, it is not only an Islamic principle or concept, but, let\u2019s be\nhonest, it\u2019s common sense.", "response": "", "category": "shia_sunni_qa"}
{"instruction": "What is \u201cmuta\u201d? How can you justify such temporary marriages?", "context": "\nWhat is Muta?\nMuta, or temporary marriage, is a controversial subject in any community and, some might say, rightly\nso. This publication does not promote muta; muta is something which is permissible in Islam; again, only\nunder certain, specific, strict and extreme circumstances.\nPermanent marriage, not temporary marriage, is the norm in Shia Islam, recommended and encouraged\nin the Holy Qur\u2019an and in the traditions of the Prophet (S) and his Ahlul Bayt.\nTemporary marriage is the exception to the rule and is supposed to be used as a last resort whenever\npermanent marriage cannot be afforded or things become extremely difficult to bear (for one who cannot\nget married). In certain circumstances it is allowed and avoids committing adultery, which is a major sin.\nWhat is ironic is that while disagreeing on the matter of temporary marriage, the scholars of some other\nIslamic schools of thought agree that if a man intends to marry a lady for a short period of time without\ntelling her that he will be divorcing her after a period of time and hides his intentions then the marriage is\nstill valid. In such a case, temporary marriage might, to some, seem more logical and just since the\ncouple can actually agree on the terms and conditions beforehand with full honesty and transparency.\nEvidence from the Holy Qur\u2019an\n\u201cAnd all married women (are forbidden unto you) save those (captives) whom your right hands\npossess. It is a decree of Allah for you. Lawful unto you are all beyond those mentioned, so that\nye seek them with your wealth in honest wedlock, not debauchery. And those of whom ye seek\ncontent (by marrying them), give unto them their portions as a duty. And there is no sin for you\nin what ye do by mutual agreement after the duty (hath been done). Lo! Allah is ever Knower,\nWise.\u201d (4: 24) [Surah Nisa]\nAl-Tabari, in his Tafsir, says this verse and the reference to \u201cmutual agreement\u201d is a reference to muta.\nThe only real debate is whether the Holy Prophet (S) abolished it during his lifetime or whether it was\nUmar, the second caliph, who abolished it much later on? Some Ahlul Sunnah scholars say Umar only\nreinforced what the Prophet had done. But the fact is that temporary marriage existed during the time of\nthe Prophet and, at the very minimum, it was allowed by the Prophet for a time.\nThe key point about muta is not its theological basis, because it is exception to the rule, rather than the\nrule, but the fact that so few Shias actually engage in it.\nSadly, muta is used as a battering ram, as something to attack the Shias with, yet it is no less\nunappealing, no less odd, than the idea of four wives, which is also an exception to the rule, an\nexception to the norm, which is one wife.", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Why do Shias pay khums in addition to zakat?", "context": "Evidence from the Holy Qur\u2019an\nKhums is one of the pillars of Islam which was ordained by Allah (SwT) and practiced during the life of\nthe Prophet (S). Khums means \u201cone-fifth\u201d and indicates that one- fifth of a person\u2019s excess income has\nto be dedicated, according to the Holy Qur\u2019an, for the following:\n\u201cAnd know that whatever profit you make, verily, one-fifth of it is assigned to Allah and to the\nMessenger and to his family and also the orphans, the destitute, and the wayfarer, if you have\nbelieved in Allah, and in that which We sent down to our servant Muhammad.\u201d (8:41) [Surah\nAnfaal].\nKhums, in brief, means paying one-fifth of the surplus of one\u2019s income, after taking away the expenses\nof the person and his dependents. It consists of two equal parts: one being the share of the Imam,\nmeaning that this part goes towards constructing mosques, Islamic seminaries, Islamic schools, libraries,\nhospitals or clinics, orphanages, the printing of the Holy Qur\u2019an, hadith books, Islamic books and\nlectures and others things which might benefit, defend, or propagate Islam. The second part is the\nportion for the poor sayyids (descendants of the Prophet), since they are banned from receiving zakat\n(charity).\nReferences from books of Ahlul Sunnah\nMany historical references from different schools of thought mention that khums existed during the time\nof the Prophet (S) and was banned during the time of the first and second caliphs \u2013 see reference books\nlike the Sunan of Bayhaqi, the Musnad of Imam Ahmed ibn Hanbal and the Tafsir of Tabari.\nThe interpretation by the Ahlul Bayt of the word \u201cghanimtum\u201d in the Holy Qur\u2019an, Ch.8: V 41 is\n\u201cEverything you gained\u201d - whether from war, work, trade, or other sources, since history testifies that the\nProphet (S) took out one-fifth from the war booty, and also from assets other than the war booty during\npeacetime. Again, see, among other books, the Musnad of Imam Ahmed ibn Hanbal, one of the leading\nSunni scholars of fiqh.\nThe importance given by the Prophet (S) to the issue of khums can also be seen in his advice to the\ndelegation of Bani Abdul Qays. It seems that Bani Abdul Qays (which was a branch of Rabiah) was not\na very strong tribe.\nIn order to travel to Madinah, they had to cross an area inhabited by the Muzar tribe, which was opposed\nto Islam and the Muslims. Consequently, the Bani Abdul Qays could not travel safely to Madinah except\nduring the months in which warfare was forbidden, according to the Arab custom.\nHere\u2019s the relevant hadith from Sahih al-Bukhari: Volume 1, Book 10, No. 501: Ibn Abbas narrates: \u201cThe\ndelegates of the tribe of Abdul Qays came and said: `O Allah\u2019s Apostle! We are from the tribe of Rabia\nand between us and you stand the infidels of the tribe of Mudar, so we cannot come to you except in the\nHaram Months. So please order us some instructions that we may apply it to ourselves and also invite\nour people left behind us to observe as well. \u2018The Prophet (S) said: \u201cI order you to believe in Allah, that\nis, to testify that none has the right to be worshipped but Allah (the Prophet pointed with his hand); to\noffer prayers perfectly, to pay Zakat, to fast the month of Ramadhan, and to pay the Khums.\u201d", "response": "", "category": "shia_sunni_qa"}
{"instruction": "What is this \u201ctaqlid\u201d? Why do Shias follow \u201cmarjas\u201d and \u201cmujtahids\u201d?", "context": "\nWhat is taqlid?\nTaqlid literally means \u201cto follow (someone)\u201d, \u201cto imitate\u201d. In Islamic legal terminology it means to follow a\n\u201cmarja at-taqlid\u201d, literally a \u201csource of emulation\u201d, a source of imitation, when it comes to religious laws\nand rulings. A marja is the senior-most mujtahid and a mujtahid is a person who is an expert on Islamic\njurisprudence (fiqh); he is also called a faqih.\nThe orthodox Shia position is that a person should either be a mujtahid or a muqallid \u2013 a follower of a\nmujtahid.\nIt should be noted that taqlid pertains only to the realm of the shariah and the furu ud-deen; there can\nbe no taqlid whatsoever in the matters of core belief (or usul ud-deen). The Holy Qur\u2019an condemns such\nun-Islamic types of taqlid.\nEvidence from the Holy Qur\u2019an\nThe Holy Qur\u2019an says in Surah Al Anbiya in relation to taqlid and ijtihad and mujtahids:\n\u201cQuestion the people of remembrance if you do not know.\u201d (21:7)\nIt also says, very clearly in Surah Tawba:\n\u201cBut why should not a party from every section of them (the believers) go forth to become\nlearned in the religion, and to warn their people when they return to them, that they may\nbeware?\u201d (9:124).\nThis is about creating groups of scholars, aalims; not priests or clerics. Mujtahids are not priests \u2013 there\nare no Catholic-style priests or priesthood in Islam \u2013 they are scholars, engaged in much-needed ijtihad\n(literally: intellectual struggle).\nIn Shia Islam, the gate to ijtihad is not closed \u2013 whereas in the Ahlul Sunnah, the gate to ijtihad was\nlargely closed a thousand or so years ago, with the formalisation of the four schools of fiqh, Hanafi,\nShafi\u2019i, Maliki and Hanbali.\nCommon sense\nOne of the problems plaguing modern Sunni Islam, which many Sunni intellectuals have identified, is the\ncrisis of intellectual and theological leadership. Among the Ahlul Sunnah, it is now possible for any\nperson to issue a fatwa on this or that aspect of Islamic law or morality. Self- proclaimed shaykhs have\nproliferated! This problem does not exist in Shia Islam, where the ulema have to have studied for\ndecades and won the respect of their peers before they can start issuing fatwas.\nWe seek expert guidance in every aspect of our lives \u2013 from accountants when we\u2019re doing our taxes, to\ndoctors when we have health problems, to dentists when we have toothache, to engineers when we\nwant to build something, to economists and financiers and stockbrokers when we want to make money -\nand yet when it comes to religion, our faith, our holy texts, the most important thing in our life, then we\u2019re\ntold we should say, \u201cNo, I don\u2019t need any expert guidance, I\u2019ll work it out for myself \u201d.\nIf you\u2019ve read and understood all the 6,000-odd verses of the Holy Qur\u2019an, if you\u2019ve read and\nunderstand all of the hundreds of Muslim and non-Muslim, Shia and Sunni, commentaries on the Holy\nQur\u2019an; if you\u2019ve been through the hundreds and thousands of books of tradition, and the hundreds of\nthousands of ahadith from the Prophet, from the 12 Imams, from their companions and followers and\nstudents; if you\u2019ve studied the biographies and the backgrounds of all the narrators of ahadith to work\nout who is reliable and who is unreliable; if you\u2019ve studied, in full and in depth, Islamic law, theology,\nphilosophy, history, ethics, then fine, go for it, do everything on your own, decide everything on your\nown. But if not, then why not take advantage of the fact, the blessing, that there is a group of people who\nhave done all of those things and are offering us their services and their wisdom and their knowledge in\nthe form of taqlid.\nChapter 4: The Holy Qur\u2019an and Prayers (Salah)", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Do the Shias have another, different Holy Qur\u2019an? Do you believe the Holy Qur\u2019an is incomplete?", "context": "\nThe answer to both the above is a definitive \u201cNo\u201d! But this is a question that Shias have been asked for\ncenturies, despite the fact that Shias use, and believe in, the same Holy Qur\u2019an as the Ahlul Sunnah.\nWhether you are Shia or Sunni, there is only one Holy Qur\u2019an and no other.\nEvidence from the Holy Qur\u2019an\nThe Ahlul Sunnah believe that the Holy Qur\u2019an was first compiled by Uthman ibn Affan, the third caliph.\nBut the Shias believe that the Holy Qur\u2019an was gathered and compiled by the Holy Prophet Muhammad\n(S) during his lifetime. The proof is in the tradition of Ghadeer Khumm: \u201cI leave you the book\u2026\u201d How can\nthe Prophet (S) refer to a \u201cbook\u201d if it was not yet in existence?\nThe Holy Qur\u2019an is protected from change or human interference or tampering, as the following verse of\nthe Holy Qur\u2019an itself confirms:\n\u201cCertainly, we revealed the Reminder and certainly we shall preserve it.\u201d (15:9) [Surah Al Hijr].\nThis is a guarantee from Allah (SwT) that the book is preserved. Unlike any other holy book, one of the\nmiracles of the Holy Qur\u2019an is that there are no changes to it wherever you go in the world.\nNow, unfortunately, there have been some Shia narrations suggesting \u201ctahrif \u201d, (changes to the text of\nthe verses) may have occurred, but they are not considered authentic by the Shia scholars (ulema) and\nshould be disregarded and ignored.\nIn fact, as the sixth Shia Imam, Jafar as Sadiq (as), declared in a hadith narrated in Usul al-Kafi: \u201cTest\nthe various reports by the Book of God; whatever agrees with it take it, whatever disagrees with it reject\nit.\u201d\nOther Shia scholars\u2019 verdicts\nThe completeness of the Holy Qur\u2019an is so indisputable among the Shias that the greatest Shia scholar\nof Hadith, the 10th century aalim, Shaykh Saduq, wrote: \u201cOur belief is that the Holy Qur\u2019an which Allah\n(SwT) revealed to His Prophet Muhammad (S) is (the same as) the one between the two covers\n(daffatayn). And it is the one which is in the hands of the people, and is not greater in extent than that.\nThe number of surahs as generally accepted is one hundred and fourteen ...And he who asserts that we\nsay that it is greater in extent than that, is a liar.\u201d\nSayyid al-Murtadha, another prominent and classical Shia scholar states: \u201c... our certainty of the\ncompleteness of the Holy Qur\u2019an is like our certainty of the existence of countries or major events that\nare self-evident.\u201d\nAyatullah al-Udhma Abul-Qassim al-Khoei, one of the most influential Shia scholars of the 20th century,\nteacher to the great contemporary marja Ayatullah al-Udhma Sistani, writes in his Tafsir al-Bayan that\nto hold a belief in: \u201c...tahrif (corruption of the Holy Qura\u2019nic text in any form) is nothing more than a\ndelusion and an imagination, maintained by those with weak reasoning.\u201d\nReferences from books of Ahlul Sunnah\nIt seems strange that the Ahlul Sunnah attack the Shias for supposedly believing in tahrif, in changes to\nthe Holy Qur\u2019an, while ignoring the fact that their own books of ahadith include traditions (wrongly)\nsuggesting that tahrif has occurred.\nFor example, according to Umar and Aisha, there were once verses in the Holy Qur\u2019an that were called\nthe \u201cverse of stoning\u201d and the \u201cverse of suckling\u201d that were subsequently lost from the Holy Qur\u2019an after\nthe death of the Prophet (S).\nAccording to Sunan Ibn Majah, Book of Suckling, Hadith No. 2020, Aisha said: \u201cWhen the verse of\nstoning and verse of suckling descended, they were written on a piece of paper and kept under my\npillow. Following the demise of Prophet Muhammad (S) a goat ate the piece of paper whilst we were\nmourning.\u201d A goat?\nHafiz Jalalludin as Suyuti narrates a similar tradition from Umar ibn Khattab, the second caliph, saying\nthe verse of stoning was lost after the death of the Prophet (S).\nThen there are the Sunni traditions suggesting the Holy Qur\u2019an was once longer than it now is. For\nexample, Suyuti narrates from Aisha, in his book, al-Durr al-Mansur: \u201cAisha narrated that during the\nlifetime of the Holy Prophet 200 verses were recited in Surah Ahzab but when Uthman collected the [text\nof the Holy Qur\u2019an], he only succeeded in locating the present number of verses (which is 78).\u201d\nSo where do the Sunni ulema believe the other 122 verses went? Such traditions, of course, are\nnonsense. The Holy Qur\u2019an is the same Qur\u2019an that the Prophet (S) left behind, and that Allah (SwT)\nsays He will protect and preserve; any traditions which suggest otherwise \u2013 be they Shia or Sunni \u2013\nshould be rejected as false, as per the afore- mentioned hadith of Imam Jafar as-Sadiq (as).", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Why don\u2019t Shias wash their feet in wudhu, as the Ahlul Sunnah do?", "context": "\nShias wipe their feet in the wudhu while the Ahlul Sunnah tend to wash their feet.\nEvidence from the Holy Qur\u2019an\nAccording to Shias, the Qur\u2019anic mandate for wudhu comes in the sixth verse of Chapter 5, Surah\nMaidah. The English translation by Abdullah Yusuf Ali \u2013 a famous Ahlul Sunnah scholar and translator\nstates:\n\u201cO ye who believe! when ye prepare for prayer, wash your faces, and your hands (and arms) to\nthe elbows; Rub your heads (with water); and your feet to the ankles. If ye are in a state of\nceremonial impurity, bathe your whole body. But if ye are ill, or on a journey, or one of you\ncometh from offices of nature, or ye have been in contact with women, and ye find no water, then\ntake for yourselves clean sand or earth, and rub therewith your faces and hands, Allah doth not\nwish to place you in a difficulty, but to make you clean, and to complete his favour to you, that ye\nmay be grateful.\u201d (5:16) [Surah Maidah]\nThose who practice the washing of their feet during wudhu argue that \u201cyour feet\u201d in the Holy Qur\u2019an is\nlinked to washing the face, whereas the followers of the Ahlul Bayt argue that \u201cyour feet\u201d is linked to\nrubbing the head; therefore, it should be wiped or rubbed, rather than washed.\nAllah (SwT) did not repeat the verb for \u201cfeet\u201d, and joined \u201cheads\u201d and \u201cfeet\u201d together under one verb\n\u201crub\u201d. This is exactly what he did for \u201cfaces\u201d and \u201chands\u201d that came under one verb \u201cwash\u201d.\nReferences from books of Ahlul Sunnah\nIn support of the latter view, Abdullah ibn Abbas narrates from the Prophet (S), in a hadith included in\nthe book of al-Shahrastani, a famous Ahlul Sunnah scholar and philosopher of the 12th century, that,\nthe companions used to rub their feet during the time of the Holy Prophet (S).\nThe fact is that all of the Muslims during the time of the Prophet (S) would have performed the wudhu in\nthe same way. No disagreements would have occurred between them then since the Messenger of Allah\nwas present among them to clarify the correct procedure.\nThe same situation existed during the time of the first caliph, Abu Bakr and no disagreements over the\nperformance of wudhu have been reported from that time period either. This was also the case during\nthe period of the second caliph, Umar ibn Khattab except for the fact, that he allowed wiping of the socks\nrather than the bare feet as the Holy Qur\u2019an directs.\nHowever, the disagreement regarding the performance of the wudhu began during the time of the third\ncaliph, Uthman ibn Affan, after he began to wash his feet instead of wiping them.\nThe Sunni scholar Muttaqi al-Hindi, in his book Kanz al- Ummal mentions how the third caliph was the\nfirst to differ in performing the wudhu. According to Allama Muttaqi al- Hindi, more than twenty\nnarrations - all narrated by the third caliph - are about his new manner of performing wudhu. These\ntraditions indicate his responsibility for establishing the new method of washing, rather than wiping.\nNow, some Muslims might argue that the washing of the feet leads to better cleanliness and hygiene\nthan merely wiping the feet. However, Allah (SwT) is more aware of the advantages and disadvantages\nof washing versus wiping. It has been narrated that Imam Ali ibn Abu Talib (as) once said, \u201cIf religion\nwas according to human opinion, the bottom of the foot would be more worthy of wiping than the top. But\nI saw the Messenger of Allah (S) wiping the top of his feet.\u201d\nCommon sense\nIt is irrational, and incredible, that the same Ahlul Sunnah scholars who say you must wash your feet,\nand not wipe your bare feet, also say that it is permissible to do wudhu by wiping wet hands over your\nsocks or even over your shoes. How does this make sense? How is this consistent or logical?", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Why do Shias combine their prayers into three sittings?", "context": "\nThe Shias allow for the combination of the 5 daily prayers (salah) into three times - whereas the majority\nof Ahlul Sunnah scholars say that this is only permissible during journeys or in state of danger or war.\nSome Hanafi scholars don\u2019t accept the combination of prayers even in the aforementioned situations.\nReferences from books of Ahlul Sunnah\nThe combining of the prayer is based on the sunnah of the Holy Prophet (S), as narrated in leading\nSunni books of hadith.\nSahih Muslim, Book 4, Hadith Number 1523: \u201cAbdullah ibn Shaqiq reported: Ibn Abbas one day\naddressed us in the afternoon (after the afternoon prayer) till the sun disappeared and the stars\nappeared, and the people began to say: Prayer, prayer. A person from Banu Tamim came there. He\nneither slackened nor turned away, but (continued crying): Prayer, prayer. Ibn Abbas said: May you be\ndeprived of your mother, do you teach me Sunnah? And then he said: \u201cI saw the Messenger of Allah (S)\ncombining the noon and afternoon prayers and the sunset and Isha prayers.\u201d\nSahih Muslim Book 4, Hadith Number 1520: \u201cIbn Abbas reported that the Messenger of Allah (SW)\ncombined the noon prayer with the afternoon prayer and the sunset prayer with the Isha prayer in\nMadinah without being in a state of danger or rainfall.\u201d And in the hadith transmitted by Waki the words\nare: \u201cI said to Ibn Abbas: What prompted him to do that? He said: So that his ummah should not be put\nto (unnecessary) hardship.\u201d\nThese ahadith appear in a chapter called, appropriately: \u201cPermissibility of combining two prayers on a\njourney\u201d.\nOthers include this one from Sahih Muslim, Book 4, Hadith Number 1515: \u201cIbn Abbas reported: The\nMessenger of Allah (S) observed the noon and afternoon prayers together, and the sunset and Isha\nprayers together without being in a state of fear or in a state of journey.\u201d\nEvidence from the Holy Qur\u2019an\nAll Muslims observe the five daily prayers, but Shias believe these five prayers can be prayed at three\n(rather than five) different times - as stated in the Holy Qur\u2019an:\n\u201cEstablish regular prayers at the sun\u2019s decline till the darkness of the night, and the recital of the\nQur\u2019an in the morning prayer; for the recital of the dawn is most witnessed.\u201d (17:78) [Surah Bani\u0002Israel]\nHow many prayer times are mentioned in this verse? Yes, three, not five: \u201cSun\u2019s Decline, Darkness of\nthe Night, and the Morning Prayer.\u201d", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Why do Shias include \u201cAliyun Waliyullah\u201d in the kalima and adhan?", "context": "\nNot compulsory (wajib)\nThe first point to remember is that this line of the adhan is not wajib. It is not considered to be a\ncompulsory part of the adhan, iqamah or kalima and most Shia scholars state that it should not be\nrecited with the niyyat (intention) of it being wajib. Most of them believe that it is something which is only\nmustahab, (recommended).\nFor example, the world\u2019s leading Shia aalim, Ayatullah al-Udhma Sistani says on his website,\nwww.sistani.org: [7] \u201cAsh hadu anna Amiral Mo\u2019mineena Aliyyan Waliyyullah (I testify that the\nCommander of the Faithful, Imam Ali (as) is the vicegerent of Allah (SwT))\u201d is not a part of either adhan\nor iqamah. But it is preferable that it is pronounced after \u201cAsh hadu anna Muhammadan Rasulullah (S)\u201d\nwith the niyyat of Qurbat (nearness to Allah).\u201d\nReferences from books of Ahlul Sunnah\nHowever, the vast majority of scholars view the proclamation as a non-essential, non-mandatory, non\u0002wajib, yet recommended part of the adhan. The logic is, among other things, that we have many\nnarrations instructing us to proclaim the divine appointment of Imam Ali (as) every time we proclaim the\noneness of God and the prophethood of the Messenger.\nThe Sunni scholars Allama Tabari in his Tafsir and Shaykh Suleman ibn Ibrahim al-Hanafi al-Qandozi in\nhis Yanabi al-Mawaddah both narrate that Abu Hurayrah, of\nall people, says that the Holy Prophet (S) told him: \u201cIt is written on the Divine Arsh [throne] that \u2018There is\nno god but Allah, the One Who has no associate; and Muhammad is my servant and Prophet, whom I\nhelped through Ali ibn Abu Talib.\u2019\u201d\nHafiz Jalalladin as Suyuti, in his al-Durr al-Mansur, narrates how Anas ibn Malik said the Prophet told\nhim that he had seen, on the Me\u2019raj, written on the Arsh: \u201cThere is no god but Allah; Muhammad is the\nProphet of Allah; I have given him support through Ali.\u201d\nHence according to Ahlul Sunnah scholars, the coupling together of Muhammad (S) and Ali\u2019s (as)\nnames has not been done by Shia Muslims but by Allah (SwT) Himself in the highest of the Heavens!\nProphet\u2019s lifetime\nDid this line appear during the lifetime of the Prophet? That of course is the crucial, historical question,\nand it has been narrated that it did.\nThe author of Kitab al-Salafa fi Amr al-Khilafa, Shaykh Abdullah al-Maraghi al-Misri, a leading Ahlul\nSunnah scholar, says that during the time of the Prophet (S), Salman al-Farsi attested to the imamat\nand wilayat of Ali ibn Abu Talib (as) in the adhan and iqamah, straight after attesting to the prophethood\nof Muhammad (S). He did so after the coronation of Imam Ali (as) by the Prophet (S) at Ghadeer\nKhumm.\nIn his book, Shaykh Abdullah narrates how a man came to see the Messenger of Allah (S) and said: \u201cO\nProphet of God, I have heard a thing which I have not heard before.\u201d\nHe [the Prophet] said: \u201cAnd what is this?\u201d The man replied: \u201cAfter the shahadah to the risalah, Salman\nbore witness in his adhan a shahadah to the wilayah of Ali.\u201d The Prophet said: \u201cYou have heard a good\nthing.\u201d\nUmar\u2019s innovation\nShias are attacked for supposedly adding a man-made line to the adhan and iqamah, relating to Ali ibn\nAbu Talib (as). Yet the Ahlul Sunnah ulema gloss over the fact that Umar ibn Khattab confessed to\nadding his own line, his own innovation to the adhan and iqamah.\nThe Sunni scholar, Imam Malik ibn Anas, reports in his Muwatta: \u201cYahya related to me from Malik that\nhe had heard that the muadhin came to Umar ibn Khattab to call him to the morning (fajr) prayer and\nfound him sleeping, so he said, \u201cPrayer is better than sleep,\u201d and Umar ordered him to put that in the\nadhan for morning prayer (fajr).\u201d\nSo let\u2019s be clear: the Ahlul Sunnah are willing to say this line at fajr time, which was added to the adhan\nby Umar ibn Khattab but are unwilling to say a line about Ali (as) which is written on the arsh of Allah\n(SwT) and which was approved by His Messenger? Does this make any sense?", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Why don\u2019t Shias cross their arms during the prayers?", "context": "\nIs it not sad and depressing that the Muslims cannot even agree whether the Prophet crossed his arms\nor not in prayers? The Holy Prophet (S) prayed at least 40,000 compulsory (wajib) prayers in front of his\nsahabah over the 22 years of his prophethood, yet Muslims cannot agree what he did with his hands\nwhile he was praying.\nAhlul Sunnah internal divisions\nIt is important to note that the issue of arms is is not just a Shia-Sunni conflict; it is an intra-Ahlul\nSunnah conflict too. The Malikis, one of the four Ahlul Sunnah schools of fiqh agree with the Shias in\nrejecting what they call \u201cqabd\u201d (or \u201cgrasping\u201d - holding the left hand with the right), and opting for \u201csadl\u201d\n(letting your hands drop at your side).\nReferences from books of Ahlul Sunnah\nAllama Ibn Rushd, the famous 12th century Sunni scholar of Muslim Spain, writes in his famous legal\nmanual, Bidayat al-Mujtahid: \u201cThe reason behind their differing is that there are some ahadith narrating\nthe way the Prophet prayed which did not mention him placing his right hand over his left, and on the\nother hand, it was reported that the people were ordered to do that.\u201d\nAs for the traditions that Ibn Rushd is referring to, one of the most commonly cited is the hadith of Abu\nHumaid al-Sa\u2019idi, narrated by Imam Ahmed ibn Hanbal, Abu Dawud and Bukhari, Volume 1, Book 12,\nHadith Number 791:\n\u201cNarrated by Muhammad ibn \u2018Amr ibn \u2018Ata\u2019: \u201cI was sitting with some of the companions of Allah\u2019s\nApostle and we were discussing about the way of praying of the Prophet. Abu Humaid as-Saidi said, \u201cI\nremember the prayer of Allah\u2019s Apostle better than any one of you. I saw him raising both his hands up\nto the level of the shoulders on saying the Takbir; and on bowing he placed his hands on both knees and\nbent his back straight, then he stood up straight from bowing till all the vertebrate took their normal\npositions.\u201d\nThe statement \u201che stood up straight from bowing till all the vertebrate took their normal positions\u201d is\nconsidered to be proof that the Holy Prophet (S) did not place his right hand over his left, for this is not\nthe natural position at which the bones and limbs rest, rather, this is what is known as sadl - hands and\narms at your side! If the Prophet placed his right hand over his left in the prayer, then (at least) one of\nthe sahabah present would have objected to Abu Humaid\u2019s failure to report that in his narration. But\nnone of them did so!\nIn another tradition, the Sunni scholar Allama Ibn Hajr Asqalani writes that \u201c\u2026when the Prophet would\nstand for salat, he would raise both hands to his ears, and after saying Takbeer would then drop his\nhands.\u201d\nDrop, not cross, his hands! Sunni scholar Allama Ibn Abd al-Barr, in his book al-Tamheed, narrates:\n\u201cAbdullah ibn al-Izar said, \u2018I used to make tawaf around the Kabah with Said ibn al-Jubayr [a leading\nmember of the second generation of companions, the Tabi\u2019een]. Once, Said saw a man placing one\nhand over the other, so he went to him, separated his hands, and then returned to me.\u2019\u201d\nSo, to sum up, the Shia practice of leaving one\u2019s arms at one\u2019s side matches those of the sahabah and\nthe children of the sahabah from the period straight after the Holy Prophet.\nOne final and important point to remember: not only do the Maliki Sunnis agree with the Shias on the\nuncrossing of the arms but even amongst the Hanafis, Hanbalis and Shafi\u2019is there is no consensus on\nwhere exactly on the abdomen one\u2019s hands should be held, or how exactly both men and women should\nhold their hands during the salah (prayer).", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Why do Shias pray on a stone, on a piece of earth (a \u201csajdagaar\u201d or \u201cturbah\u201d)?", "context": "\nProstrating on the earth (turbah) or nature made material does not in any way imply worshipping the\nearth or stone which one is prostrating upon. You are prostrating to Allah (SwT) and Him alone but\nremember: the prostration itself is a gesture of humiliation and insignificance before the Creator and if it\nis done on the dirt, on earth, then it will have more of an effect than prostrating on a man-made carpet.\nThis is the philosophy behind the turbah, the sajdagaar.\nProphet\u2019s Sunnah\nIt is important to note that as with the uncrossing of the arms during the daily prayers, the use of a\nturbah is a practice associated with salah which has a firm foundation in the tradition, in the sunnah, of\nthe Holy Prophet (S).\nThe Shias, after all, never forget that they are followers of the Prophet\u2019s Sunnah.\nReferences from books of Ahlul Sunnah\nSo how did the Prophet prostrate? According to Sahih Bukhari, Vol 1, Book 8, Number 378: \u201cMaimuna (a\nwife of the Prophet) narrated, \u201cAllah\u2019s Apostle used to pray on a \u2018khumra\u2019.\u201d\nThe \u201ckhumra\u201d is a small, palm-leaf mat, only big enough to place your face on during the sajdah.\nThen there is Sahih Bukhari, Vol 1, Book 12, Number 798: \u201cAbu Said al-Khudri says: \u201cI saw Allah\u2019s\nApostle prostrating in mud and water and saw the mark of mud on his forehead.\u201d\nThere are numerous such ahadith in Sahih Bukhari, the pre-eminent book of traditions for the Ahlul\nSunnah.\nAl-Bayhaqi, Ahlul Sunnah scholar of ahadith, in his Sunan, goes even further than Bukhari; he says the\nfamous companion of the Prophet, Anas ibn Malik once narrated: \u201cWe used to pray with the Messenger\nof Allah during the enormous heat, and one of us would take pebbles in our hands and once they were\ncool, put them down and prostrate on them.\u201d\nOn pebbles!\nKarbala turbah\nNow, of course, the majority of Shias pray on a \u201cstone\u201d which, on inspection, turns out to be baked piece\nof soil from the desert of Karbala, in Iraq. It is not considered compulsory or wajib to pray only on the soil\nof Karbala but Shia Muslims prefer to use such turbahs because the soil of Karbala is the holiest of all\nsoils. It is the soil that the Holy Prophet (S) held in his hand as he wept and prophesied the death of his\nyoungest grandson. It is the soil under which the third holy Imam Husayn (as) is buried; it is the soil that\nrepresents the very principles of Islam. So what better soil to worship on and prostrate on than the soil of\nKarbala?\nIt is worth noting here: Shias are sometime smeared by some members of the Ahlul Sunnah as \u201cstone\nworshippers\u201d for praying on a turbah. Yet, according to this logic, should Sunni Muslims then be referred\nto as \u201ccarpet worshippers\u201d for prostrating on prayer rugs?", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Why do Shias say \u201cAllahu Akbar\u201d three times at the end of the prayer?", "context": "\nThis issue is another point of contention between the Shi\u2019a and the Ahlul Sunnah. According to the\nSunnah of Prophet that has reached us through Imams of Ahlul Bayt, a Muslim should commence the\nsalah by loudly reciting \u201ctakbeer\u201d (Allahu Akbar\u201d) and finish it by admitting the greatness and supremacy\nof Allah (SwT), by reciting \u201ctakbeer\u201d thrice after the \u201ctashahud\u201d (the final kneeling prayer of the salah).\nReferences from books of Ahlul Sunnah\nDuring the days of the Holy Prophet (S), the daily prayers were ended with the recitation of takbeer, and\nnot with the turning of head from side to side.\nIn Sahih Bukhari Volume 1, Book 12, Hadith Number 803 states: \u201cAbdulla ibn Abbas narrated: \u2018I used to\nrecognize the completion of the prayer of the Prophet by hearing takbeer.\u2019\u201d\nSimilarly, it is stated in Sahih Muslim, Book 4, Hadith Number 1209: \u201cAbdulla ibn Abbas said: \u2018We used\nto know that Allah\u2019s Messenger had finished his prayer when we heard the takbeer (Allahu Akbar).\u2019\u201d\nIn Ahlul Sunnah tradition, the imam of the prayers turns right and left and prays the \u201csalam\u201d in a loud\nvoice so it can be heard by those in the back rows. In Shia tradition, the imam of the prayers recites the\nsalam in tashhahud and then loudly recites takbeer thrice and the congregation understands that the\nsalah has finished.\nWhy don\u2019t the Shia turn their heads from side to side while reciting the \u201csalam\u201d?\nTo support this Shia stance there is a tradition from the Sunan of Abu Dawud, one of the six authentic\nSunni books of ahadith, in which Holy Prophet holds Abdullah ibn Masud\u2019s hands and teaches him the\nrecitation of tashahud.\nIn Sunan Abu Dawud, in the Chapter of Prayer (Kitab al-Salat): Hadith Number 965 states:\n\u201cAbdullah ibn Mas\u2019ud narrated: \u2018\u2026the Apostle of Allah (S) caught hold of his (Ibn Mas\u2019ud\u2019s) hand and\ntaught him the tashahud during prayer.\u2019\u201d\nHe then narrated the tradition of tashahhud. This version adds: \u201cWhen you say this or finish this, then\nyou have completed your prayer. If you want to stand up, then stand, and if you want to remain sitting,\nthen remain sitting.\u201d\nThere is no mention of the turning of the head!", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Why don\u2019t Shias offer \u201ctarawih\u201d prayers in the month of Ramadhan?", "context": "\nShias, do not pray \u201ctarawih\u201d, which refers to the extra congregational prayers performed by a number of\nSunni Muslims at night in the holy month of Ramadhan.\nWhy not? Because Shias believe that there is no reliable, historical evidence that the Holy Prophet (S)\never performed such prayers.\nThe truth is that it is \u201cbid\u2019at\u201d, an \u201cinnovation\u201d, the word that the more extreme Wahhabi members of the\nAhlul Sunnah often use to smear the Shias. This is the opinion not of the Shia ulema but of Umar ibn\nKhattab, the second caliph of the Ahlul Sunnah, who proudly introduced this particular bid\u2019at of tarawih\nprayers.\nSahih Bukhari, vol 3, book 32, hadith number 227: Narrated Abu Hurayrah: ibn Shihab (a sub-narrator)\nsaid, \u201cAllah\u2019s Apostle died and the people continued observing that (i.e. nawafil offered individually, not\nin congregation), and it remained as it was during the caliphate of Abu Bakr and in the early days of\nUmar\u2019s caliphate.\u201d Abdur Rahman ibn Abdul Qari said, \u201cI went out in the company of Umar ibn Khattab\none night in Ramadhan to the mosque and found the people praying in different groups. A man praying\nalone, or a man praying with a little group behind him.\nSo, Umar said, \u2018in my opinion it would better to collect these (people) under the leadership of one Qari\n(reciter) (i.e. let them pray in congregation!)\u2019. So, he made up his mind to congregate them behind Ubai\nibn Ka\u2019b. Then on another night I went again in his company and the people were praying behind their\nreciter. On that, Umar remarked, \u2018what an excellent bid\u2019at (i.e. innovation in religion) this is; but the\nprayer which they do not perform, but sleep at its time is better than the one they are offering.\u2019 He meant\nthe prayer in the last part of the night, \u201cthe tahhajud\u201d.\nThe Shias prefer to pray Tahhajud, which Umar refers to here, at the end of this tradition, and which\nUmar admits is \u201cbetter\u201d than the tarawih that the Sunni Muslims recite in congregation during\nRamadhan.\nWith due respect to our Ahlul Sunnah brethren, Shias do not perform tarawih in Ramadhan. It is, like the\nline Umar added to the adhan for fajr, an innovation of the second caliph; it is not the sunnah of the Holy\nProphet (S).", "response": "", "category": "shia_sunni_qa"}
{"instruction": "How do Shias justify praying at graves?", "context": "Bid\u2019at and Shirk\nThe Wahhabis and Salafis of the Ahlul Sunnah are obsessed with graves. Praying at graves, they say, is\nbanned and forbidden. Even touching the grave of the Holy Prophet (S) is considered to be prohibited.\nConsider how Shias are treated in Madinah, during Hajj and Umra, especially at Jannatul Baqi.\nAhlul Sunnah rely on an alleged tradition of the Prophet: \u201cMay Allah\u2019s curse be upon the Jews and\nChristians for taking the graves of their Prophets as places of worship.\u201d\nIt is a nonsensical hadith. Jews and Christians have every right to respond to a Muslim who mentions\nthis hadith: You hypocrites: you yourselves combine your Prophet\u2019s mosque with your Prophet\u2019s grave in\nMadinah!\u201d\nOn a related note, if the Holy Prophet\u2019s grave is so unimportant, so unholy, if going to visit the Prophet in\nMadinah has no value, as some Wahhabis claim, then why did the first two caliphs of the Ahlul Sunnah\ninsist on being buried next to the Prophet\u2019s grave? And why did Aisha, the widow of the Prophet, refuse\nto allow the Prophet\u2019s eldest grandson Imam Hasan (as) to be buried next to him?\nThen there is the House of Allah (SwT), the Kabah, in Makkah, the holiest site in Islam, under which are\nburied the Prophet Ismail and his mother, Lady Hajira. Is it now shirk to visit the Kabah?\nThe Ahlul Sunnah scholars have misunderstood the nature of prostrations, or sajdah, near graves \u2013 the\nissue is one of intention, niyyah. If the intention of the sajdah is to pray to the person buried in the grave,\nthen this is of course forbidden and haram and an act of \u201cshirk\u201d (ascribing power to those other than\nAllah). But if the intention is to pray to Allah in the presence of a holy personality, then how is this wrong\nor shirk? Intention matters!\nRemember: the Shias\u2019 prostrations during salah are always intended for Allah (SwT) and for Him alone.\nThere are other prostrations which are unrelated to worship, and which are more symbolic and respectful\nbut these are not forbidden either.\nEvidence from the Holy Qur\u2019an\nThe Holy Qur\u2019an refers to prostrations which were carried out by or to our prophets, but which were not\nconsidered to be acts of shirk. For example:\n\u201cAnd when we told the angels, \u201cprostrate yourselves before Adam!\u201d - they all prostrated\nthemselves, save Iblis, who refused and gloried in his arrogance: and thus he became one of\nthose who deny the truth.\u201d ( 2:34) [Surah Al Baqarah].\nAnd:\n\u201cBehold! Joseph said to his father: \u201cO my father! I did see eleven stars and the sun and the moon:\nI saw them prostrate themselves to me!\u201d ( 12:4) [Surah Yusuf].\nWere the angels committing shirk by prostrating themselves before Prophet Adam? Was Prophet Yusuf\n(Joseph) committing a sin by having this dream?", "response": "", "category": "shia_sunni_qa"}
{"instruction": "What about intercession? Why do Shias pray to the Prophet and the Imams, and not to Allah?", "context": "\nWhat is intercession?\nIntercession refers to the act of praying to Allah (SwT) on behalf of another - that is, the use of\nintermediaries to approach Allah (SwT), who pray to Him on our behalf by virtue of their higher status in\nthe eyes of Allah (SwT).\nThe Sunni critics of intercession point to:\n\u201cThee (alone) we worship; Thee (alone) we ask for help.\u201d (1:5) [Surah Fateha].\nHowever, intercession doesn\u2019t go against this verse of Surah Fateha; those of us who engage in\nintercession are still worshipping Allah (SwT) \u201calone\u201d and asking only Allah (SwT) for help, but we are\nmaking this request through an intermediary. The prayer, ultimately, is still directed towards Allah (SwT),\nnot towards the chosen inercessor or intermediary.\nCommon sense tells us that we ask others for help all the time in everyday life but we still recognize\nAllah (SwT) is sovereign over the entire universe. For example, when we are ill we go to doctors and\ntake the medicine that they prescribe for us. Do Sunni critics of intercession like Wahhabis and Salafis\npractise what they preach? Do they deny themselves medicine and pray only to Allah (SwT) when they\nare ill? If not, why not? A doctor is, technically, an intercessor \u2013 the healing still, ultimately, comes from\nAllah (SwT).\nTo ask for help from someone else, whether medical or spiritual, is not an attack on the sovereignty of\nAllah (SwT); it is not an act of shirk.\nEvidence from the Holy Qur\u2019an\nThe Holy Qur\u2019an addresses this issue in three manners. First, there are the verses which seem to\nnegate intercession, such as:\n\u201cO you who believe! spend out of what we have given you before the day comes in which there is\nno bargaining, neither any friendship nor intercession, and the unbelievers - they are the unjust.\u201d\n(2:254) [Surah Al Baqarah].\nThen there are those verses that say that intercession is exclusively the domain of Allah (SwT), not\nhumans - that is, that He and only He has the ability to intercede, such as:\n\u201cSay: \u201cTo Allah belongs exclusively (the right to grant) intercession: to Him belongs the dominion\nof the heavens and the earth: In the End, it is to Him that ye shall be brought back.\u201d (39:44)\n[Surah Al Zumar].\nFinally, there are those verses which contextualize and explain the first two categories and give the\ncomplete and final verdict about the validity and efficacy of intercession in Islam. They state that\nintercession is only the right of Allah (SwT), but He will, whenever He wishes, extend it to certain people\nin His creation. So, for example:\n\u201c...no intercessor can plead with Him except after His permission.\u201d (10:3) [Surah Yunus].\nAnd Surah Maidah makes it even clearer:\n\u201cO you who believe! Be careful of (your duty to) Allah (SwT) and seek means of nearness to Him,\nseek a means of approaching Him, and strive hard in His way that you may be successful.\u201d (5:35)\n[Surah Maidah].\nThis intermediary, this \u201cwasilah\u201d, to use the terminology of the Holy Qur\u2019an, can only be people like the\nProphets and the Imams:\n\u201cWe sent not a messenger, but to be obeyed, in accordance with the will of Allah. If they had\nonly, when they were unjust to themselves, come unto thee and asked Allah\u2019s forgiveness, and\nthe Messenger had asked forgiveness for them, they would have found Allah indeed Oft\u0002returning, Most Merciful.\u201d(4:64) [Surah Al Nisa].\nHere is the best definition of intercession, or \u201ctawassul\u201d or \u201cshifa\u2019a\u201d, which justifies why the Shias go to\nsee the Holy Prophet (S) in Madinah and try and pray near his grave: to ask the Prophet to ask Allah\n(SwT) for forgiveness, as mentioned in the Holy Qur\u2019an, Ch4:V64. Shias are not praying to the Prophet\nor the Imams, but through them - to Allah (SwT)!\nReferences from books of Ahlul Sunnah\nTirmidhi, in his Sunan, relates, through his chain of narrators from Uthman ibn Hunayf, that a blind man\ncame to the Holy Prophet (S) and said, \u201cI\u2019ve been afflicted in my eyesight, so please pray to Allah for\nme.\u201d The Prophet (S) said: \u201cGo make ablution (wudhu), perform two rak\u2019as of prayer, and then say: \u201cOh\nAllah, I ask You and turn to You through my Prophet Muhammad, the Prophet of mercy; O Muhammad\n(Ya Muhammad), I seek your intercession with my Lord for the return of my eyesight [and in another\nversion: \u201cfor my need, that it may be fulfilled. O Allah, grant him intercession for me\u201d].\u201d\nThe Prophet (S) added, \u201cAnd if there is some need, do the same.\u201d\nIn his discussion of the above sahih hadith, Shaykh Nuh Ha Mim Keller, the famous Sunni Sufi scholar\nand theologian, states: \u201cThe hadith explicitly proves the validity of supplicating Allah (SwT) (tawassul)\nthrough a living intermediary, as the Prophet (S) was alive at the time.\nThe author of the article holds that the hadith implicitly shows the validity of supplicating Allah (tawassul)\nthrough a deceased intermediary as well, since the Prophet told the blind man to go perform ablution\n(wudhu) pray two rak\u2019as, and then make the supplication containing the words, \u201cO Muhammad, I seek\nyour intercession with my Lord for the return of my eyesight,\u201d which is a call upon somebody physically\nabsent, a state of which the living and the dead are alike.\nSupplicating Allah (tawassul) through a living or deceased intermediary is, in the author\u2019s words, \u201cnot\ntawassul through a physical body, or through a life or death, but rather through the positive meaning\nattached to the person in both life and death, for the body is but the vehicle that carries that\nsignificance.\u201d\nAnd perhaps the most telling reason, though the author does not mention it, is that everything the\nProphet (SwT) ordered to be done during his lifetime was \u201clegislation\u201d \u201cvalid for all generations until the\nend of time unless proven otherwise by a subsequent indication from the Prophet himself. . .\u201d\nShaykh Keller adds, in relation to the authencitiy of this important tradition: \u201cThis hadith was recorded by\nBukhari in his \u201cal-Tarikh al-Kabir\u201d, by Ibn Majah in his \u201cSunan\u201d, where he said it was rigorously\nauthenticated (Sahih), by Nasa\u2019i in \u201cAmal al-yawm wa al-layla\u201d, by Abu Nu\u2019aym in \u201cMa\u2019rifa al-Sahaba\u201d,\nby Baihaqi in \u201cDala\u2019il al-Nubuwwa\u201d, by Mundhiri in \u201cal-Targhib wa al-Tahrib\u201d, by Haythami in \u201cMajma\u2019\nal-Zawa\u2019id wa manba\u2019 al-Fawa\u2019id\u201d, by Tabarani in \u201cal-Mu\u2019jam al-Kabir\u201d, by Ibn Khuzayma in his\n\u201cSahih\u201d, and by others. Nearly 15 hadith masters (\u201chuffadh\u201d, hadith authorities with more than 100,000\nhadiths and their chains of transmission by memory) have explicitly stated that this hadith is rigorously\nauthenticated (sahih).\nCommon sense\nAs mentioned above, it has come with a chain of transmission meeting the standards of Bukhari and\nMuslim, so there is nothing left for a critic to attack or slanderer to disparage concerning the authenticity\nof the hadith. Consequently, as for the permissibility of supplicating Allah (tawassul) through either a\nliving or dead person, it follows by human reason, scholarship, and sentiment, that there is flexibility in\nthe matter. Whoever wants to can either take tawassul or leave it, without causing trouble or making\naccusations, since it has been this thoroughly checked [\u201cAdilla Ahl al-Sunna wa al-Jama\u2019a\u201d, 79-83].\u201d\nChapter 5 Karbala and Majalis", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Why do Shias wear black in Muharram?", "context": "Muharram is the first month of the Islamic calendar. It is the month in which Shia Muslims remember,\ncommemorate and mourn the death of Imam Husayn (as), the third Shia Imam and youngest grandson\nof the Holy Prophet (S).\nKarbala\nImam Husayn (as) and 17 members of his family, including his six-month-old baby boy and another 92\ncompanions (a total of 110) were killed in Karbala, Iraq), on the 10th day of Muharram - or \u201cAshura\u201d - in\nthe year 680 ad, by the army of Yazid ibn Muawiya, the self-proclaimed caliph of the time.\nIt was a tragic and barbaric incident, involving one of the most important personalities in the history of\nIslam and the innocent young members of his family.\nNow, all over the world the wearing of black clothes is recognised as a sign of mourning. In funerals,\nwhether of Muslims or non\u2013Muslims, people of different faiths and religions wear black as a sign of\nmourning. Yet when Shias wear black to commemorate the deaths of members of the Prophet\u2019s\nhousehold, his Ahlul Bayt, to grieve over Imam Husayn (as), they are criticized. How is this fair?\nReferences from books of Ahlul Sunnah\nSome members of the Ahlul Sunnah claim that Shias look strange, odd, and fanatical for wearing black\nclothes in Muharram. One particularly provocative Sunni writer in Pakistan, Qadhi Mazhar Husayn,\nwrites in his book: \u201cHum matam kyoon nahee kartey\u201d, claims that black clothes are the clothes of the\npeople of hell and the clothes of \u201cFirawn\u201d (the Pharoah).\nHowever, a number of other leading Ahlul Sunah books confirm that the wearing of black is acceptable\nand a part of the sunnah. For example, the Sunni historian, Allama Tabari, in his \u201cTarikh\u201d, narrates from\nAisha bint Abu Bakr that the Holy Prophet (S) himself, during his last days on earth, wore a black cloak.\nThe Tarikh Baghdad by Khateeb Baghdadi says that Jibraeel, the archangel, used to come to see the\nProphet wearing a black cloak and a black turban.\nAnd Tarikh Tabari says that Umar ibn Khattab, the second caliph of the Ahlul Sunnah and considered by\nthem to be one of the leading companions, was often sighted wearing black clothes \u2013 even on the\nhottest of summer days! Will they now compare Umar to the Pharaoh? Or to the people of Hell?\nIt is worth bearing in mind that the Shias wear black clothes not just because black is the universal\ncolour of sorrow and mourning, but because Lady Zainab (as), the granddaughter of the Prophet (S),\nwore black to mourn for her brother Imam Husayn (as).", "response": "\ncommemorate and mourn the death of Imam Husayn (as), the third Shia Imam and youngest grandson\nof the Holy Prophet (S).\nKarbala\nImam Husayn (as) and 17 members of his family, including his six-month-old baby boy and another 92\ncompanions (a total of 110) were killed in Karbala, Iraq), on the 10th day of Muharram - or \u201cAshura\u201d - in\nthe year 680 ad, by the army of Yazid ibn Muawiya, the self-proclaimed caliph of the time.\nIt was a tragic and barbaric incident, involving one of the most important personalities in the history of\nIslam and the innocent young members of his family.\nNow, all over the world the wearing of black clothes is recognised as a sign of mourning. ", "category": "shia_sunni_qa"}
{"instruction": "Why do Shias cry so much in Muharram?", "context": "Some Muslims claim that crying, and especially excessive crying, is wrong, uncalled-for and un-Islamic.\nYet crying is part and parcel of human nature and Islam. It was encouraged by the Holy Prophet (S) and\nin one famous hadith he states: \u201cMay you weep more and laugh less if you understand what is coming.\u201d\nThe Holy Qur\u2019an has many verses which refer to the importance and validity of shedding tears:\n\u201cAnd when they hear what has been revealed to the messenger you will see their eyes\noverflowing with tears on account of the truth that they recognize; they say: Our Lord! We\nbelieve, so write us down with the witnesses (of truth).\u201d (5:83) [Surah Maidah]\nThen there is Surah Yusuf, and the reference to Yacub (Jacob):\n\u201cAnd he turned away from them, and said: O my sorrow for Joseph! And his eyes were filled (with\ntears) on account of the grief, then he repressed (grief).(12:84)\nIn fact, the fourth Shia Imam, Zainul Abidin (as), referred to this particular verse of the 12th surah when\nhe was asked by a companion why he cried so much for his late father and brothers.\nShaykh Suleman ibn Ibrahim al-Hanafi al-Qandozi states in his book, Yanabi al-Mawaddah: \u201cThe grief\nof Imam Husayn (as) is the grief on which not only humans, but even jinns, angels, animals, birds, the\nsky and trees, all lament and weep. It is written that the sky wept for forty days after the martyrdom of\nImam Husayn (as)\u201d.", "response": "Some Muslims claim that crying, and especially excessive crying, is wrong, uncalled-for and un-Islamic. Shaykh Suleman ibn Ibrahim al-Hanafi al-Qandozi states in his book, Yanabi al-Mawaddah: \u201cThe grief\nof Imam Husayn (as) is the grief on which not only humans, but even jinns, angels, animals, birds, the\nsky and trees, all lament and weep. It is written that the sky wept for forty days after the martyrdom of\nImam Husayn (as)\u201d.", "category": "shia_sunni_qa"}
{"instruction": "Why do Shias do \u201cmaatum\u201d in Muharram?", "context": "\u201cMaatum\u201d is the symbolic beating of one\u2019s own chest or head as a physical sign of grief and sorrow.\nThe critics of the Shias claim it is an unIslamic and extremist practice, a symbol of the pre-Islamic period\nof \u201cjahiliyyah\u201d (ignorance) that was banned by the Holy Prophet (S).\nBut the truth is that maatum has Islamic origins and justifications.\nEvidence from the Holy Qur\u2019an\nTurning again to the Holy Qur\u2019an, we find in Ch.51:V29, in reference to Lady Sarah, wife of Prophet\nIbrahim (Abraham), being told she was having a baby:\n\u201cThen came forward his wife in grief, she hit her face and said (what! I) an old barren\nwoman?\u201d(51:29)[Surah Dhariat].\nReferences from books of Ahlul Sunnah\nThere are many references to maatum-like behaviour during and after the time of the Prophet in the\nbooks of the Ahlul Sunnah.\nAhlul Sunnah scholars, for instance, narrate how Owais al-Qarni, a companion of the Holy Prophet (S)\nwho was in Yemen during the battle of Ohud, broke his own teeth when he heard that the Prophet (S)\nhad been hurt in battle and had lost some of his teeth. The Prophet (S) did not criticise or denounce\nOwais for doing so.\nThen there is the aftermath of the Battle of Ohud, in which the Holy Prophet (S) established a period of\nmourning, including maatum, for his uncle Hamza who had been killed in the fighting. Shibli Numani\nnarrates: \u201cThe Prophet ordered the folk of Madinah to go to Hamza\u2019s house and to cry and grieve over\nhim.\u201d\nThen there is the example of Aisha bint Abu Bakr; the classical Sunni scholar Allama ibn Kathir narrates\nfrom Aisha that when the Holy Prophet (S) passed away she said, \u201cI got up beating my chest and\nslapping my face along with other women.\u201d\nAllama Muttaqi al-Hindi, the Sunni scholar, narrates: \u201cWhen Hazrat Umar heard of Nu\u2019man ibn Muqrin\u2019s\ndeath he beat his head and screamed, \u201cO what a pity that Nu\u2019man died\u201d.\nUmar could do maatum for Nu\u2019man, who was one of his military commanders and died in battle, but\nwhen Shias do the same for Imam Husayn (as), the beloved grandson of the Holy Prophet (S), it is\nfrowned upon and termed as an innovation (or \u201cbid\u2019at\u201d). Does this make any sense?", "response": "\u201cMaatum\u201d is the symbolic beating of one\u2019s own chest or head as a physical sign of grief and sorrow.\nfrowned upon and termed as an innovation (or \u201cbid\u2019at\u201d). Does this make any sense?", "category": "shia_sunni_qa"}
{"instruction": "Isn\u2019t the display of an \u201calam\u201d prohibited and a form of shirk?", "context": "\nReligious symbols\n\u201cAlam\u201d means a \u201cflag\u201d, a \u201cstandard\u201d or \u201csign\u201d in Arabic. It is a symbol and, let us be clear, Shias do not\nworship these standards.\nAll religions, of course, have symbols. Without symbols or rituals there is no religion. Look at the world\u2019s\nleading religions \u2013 the Christians, Jews, Hindus \u2013 all are full of different religious symbols.\nThe alam is of spiritual significance for the Shia Muslims. Although all Shias, including those of Iraq, Iran,\nAfghanistan, Lebanon, Azerbaijan, Turkey, Bahrain, Saudi Arabia, and Syria carry some form of alam or\nanother in their Ashura processions, remembering Imam Husayn (as), those in the Indian subcontinent\nare of a different kind and are given a more deeper, spiritual significance.\nHistorically, the Prophet\u2019s family had a unique flag (alam) that specifically represented the Bani Hashim\nclan. One honorable member of the family would always be chosen to carry this on a journey or in battle.\nOriginally, it was green in colour and given to the first Shia Imam, Ali ibn Abu Talib (as), by the Prophet\n(S) himself. Imam Ali (as) gave this alam to his sons Imam Hasan (as) and then to Imam Husayn (as)\nwho passed it to His half-brother Abbas ibn Ali (as), who held this alam till his last breath in the Battle of\nKarbala.\nRemember: every country and group has a symbol or flag, not just the Shias. The alam is simply a sign,\na symbol, of the Prophet\u2019s holy household, his Ahlul Bayt.\nSome people do not like the way the alams are made. But each community should be left to their own;\nnobody has the right to force these rituals on others or force others to abandon such rituals. They are\npart and parcel of an ever-evolving remembrance of the tragedy of Karbala and Imam Husayn (as).\nThey are not compulsory or wajib. Unfortunately, some individuals get very defensive and get caught up\nin these new and petty divisions. It is important to understand the reason and history behind these\nrituals.\nEvidence from the Holy Qur\u2019an\nOnce again, we can refer to the Holy Qur\u2019an to understand the values of symbols in Islam, and their\npower. In Surah Yusuf, the Prophet Yusuf (Joseph) said:\n\u201cGo with this my shirt, and cast it over the face of my father: he will come to see (clearly). Then\ncome ye (here) to me together with all your family.\u201d (12:93) [Surah Yusuf].\nUnfortunately, a number of Muslims from Ahlul Sunnah schools \u2013 for instance, the Wahhabis of Saudi\nArabia - treat symbols as if they are prohibited and haram and without any reference to the teachings of\nthe Holy Qur\u2019an or the Holy Prophet (S). This creates unnecessary misunderstanding and has damaging\neffects on Islamic culture and history. A number of very important and historic sites have been\ndemolished in places like Makkah and Madinah because of the incorrect belief that symbols are\nprohibited and evidence of shirk.", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Weren\u2019t Shias responsible for killing Imam Husayn (as)?", "context": "\nThis is a very serious allegation made against Shia Muslims by some ill-informed or ill-intentioned\nindividuals.\nInvitation to Kufa\nThe claim is that it was Shias in Kufa who wrote letters to Imam Husayn (as) inviting him to Kufa and it\nwas they who then betrayed him. Imam Husayn (as) had sent his cousin, Muslim ibn Aqeel to go and\nassess the situation in Kufa, where the people of Kufa promptly gave allegiance (bay\u2019at) to him before\nturning against him once the army of Yazid arrived.\nThe Kufans failed to join the army of Husayn (as) or go out to protect him from his enemy and now, 14\ncenturies later, some Muslim and non-Muslim commentators claim that Shias do maatum out of \u201cguilt\u201d\nfor having failed and betrayed their Imam, Husayn (as), on the day of Ashura. This, however, is a\nhistorical nonsense which is designed to try and shift the blame away from those really responsible for\nthe murder of Imam Husayn (as) and his family in Karbala.\nHistorical facts\nKufa, contrary to conventional wisdom, was not a \u201cShia city\u201d. According to the famous Sunni scholar and\nbiographer, Shibli Numani, Kufa was a city in Iraq that had been founded by Umar ibn Khattab, during\nhis caliphate, as a military fort for his soldiers and supporters.\nImam Ali (as) then moved there during his caliphate, in order to keep an eye on the rebellious antics of\nMuawiya ibn Abu Sufyan in neighbouring Syria. After his death, according to Sunni historian Allama\nTabari, the Shias of Kufa, who had accompanied Ali ibn Abu Talib (as) to that city, were rounded up,\ntortured and killed by Ziyad, one of the appointees of Muawiya (and the father of Ubaidullah ibn Ziyad,\nwho was governor of Kufa during the Karbala tragedy).\nAbdullah ibn Abbas, the respected companion and cousin of the Prophet, even warned Imam Husayn\n(as) when he was leaving Madinah that the people of Kufa were \u201cdeceitful people\u201d who could not be\ntrusted.\nThen there is the key historical fact that the army of Yazid which first starved and then killed Imam\nHusayn (as) and his followers was from Syria, not Kufa. It is narrated by Shah Abdul Aziz, the Sunni\nscholar: \u201cThe Syrian forces upon orders of Yazid and the efforts of Chief of hatred and fitnah - Ibn Ziyad\nmartyred Imam Husayn in Karbala.\u201d\nThe history of Karbala has been recorded in a number of Ahlul Sunnah books, and it is very clear from\nthis history who was and wasn\u2019t responsible for the killing of Imam Husayn (as). Today, those Muslims\nwho pretend Yazid ibn Muawiya was not responsible for it are like those neo-Nazis who deny that Hitler\nwas responsible for the Holocaust.", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Isn\u2019t Ashura a day of fasting, not mourning?", "context": "Some members of the Ahlul Sunnah sadly seem to want to devalue the theological and spiritual\nsignificance of Ashura and to distract Muslims from the historical events of Ashura. So they claim, for\ninstance, that it is a day of fasting, not a day of mourning.\nReferences from books of Ahlul Sunnah\nAn (unreliable) tradition in the Sunni books claims that when the Holy Prophet (S) came to Madinah in\n622 ad, he found the Jews of the city were fasting. He enquired what the fast was for and was told that it\nwas a \u201cblessed day\u201d: the day that Prophet Musa (Moses) had left Egypt. The Holy Prophet of Islam (S)\napparently told the Jews that we are \u201ccloser to Musa than you\u201d, and then commanded Muslims to also\nfast on this day\u201d \u2013 according to Sahih Bukhari.\nIt is also claimed, in the Musnad of Imam Ahmed ibn Hanbal, that the Prophet (S) said to his\ncompanions: \u201cObserve fasting on the day of Ashura, but differ from the Jews and fast one day before it\nand one day after it.\u201d\nThe Shias do not believe that these traditions are authentic or worth following because:\n \u2022 the authenticity of hadith is questionable: the three narrators of it are Muawiya ibn Sufayan, who\nbecame a Muslim just before Prophet\u2019s(S) death and wasn\u2019t present when the Prophet (S) arrived in\nMadinah (and, of course, was an opponent of the children of Ali ibn Abu Talib (as)); Abu Hurayrah, who\nbecame a Muslim in 629 ad and, again, wasn\u2019t present in Madinah when the Prophet (S) arrived and\nallegedly witnessed the Jews fasting on Ashura (and whose testimony, as discussed earlier, is\nunreliable); and Abdullah ibn Abbas, who was a child in 622 ad and whose alleged testimony, therefore,\ncan\u2019t be relied upon on this occasion.\n \u2022 Ashura has more than one meaning. The old, pre- Karbala meaning of Ashura is \u201cthe tenth\u201d, that\nis, the tenth of any month. Just because the Prophet (S) supposedly arrived in Madinah on \u201cthe tenth\u201d, it\ndoesn\u2019t mean he arrived on the tenth of Muharram.\n \u2022 The Jewish calendar is only semi-lunar and does not therefore permanently correlate to the fully\nlunar Islamic calendar so even if such a festival did exist in the Jewish calendar, it wouldn\u2019t correspond\nwith the 10th of Muharram year after year.\nJewish fasts\nHowever, above all else, the fundamental question the Shias ask, in response, is this: how do we know\nsuch a Jewish fast even existed? The evidence suggests that there is no such fast, as described by\nBukhari, marking Prophet Musa\u2019s departure from Egypt.\nThe fact is that Jews fast on the following seven days of the year:\n \u2022 The Fast of Yom Kippur\n \u2022 The Fast of Tisha B\u2019Av\n \u2022 The Fast of Gedaliah\n \u2022 The Fast of the 10th of Tevet\n \u2022 The Fast of the 17th of Tammuz\n \u2022 The Fast of Esther\n \u2022 The Fast of the Firstborn\nNone of these fasts commemorate the day Prophet Musa left Egypt. The Bukhari hadith refers to a\nfictitious Jewish fast in order to try and ascribe another, non-Husayn- related meaning to Ashura.\nOne final point worth considering here: let\u2019s assume Bukhari and company are correct for a moment,\nand that there was a Prophet Musa-inspired Jewish day of fasting which coincided with the day of\nAshura in Muharram. Even then, would such a Jewish day of fasting overshadow or trump the\nimportance and significance of Imam Husayn\u2019s (as) sacrifice and death in Karbala on Ashura? How can\nthat be possible?", "response": "", "category": "shia_sunni_qa"}
{"instruction": "How can Shias trust the Karbala story?", "context": "Background\nA number of individuals assume that the story of Imam Husayn (as) and the Karbala tragedy is a\ncollection of legends and folktales. On the contrary, the fact is that there are few events in Islamic history\nas documented and reliably-narrated as the event of Karbala in 680 ad.\nReliable Muslim historians have reported the key episodes with trustworthy and verified chains of\ntransmission from the 7th and 8th centuries, and their narrations corroborate one another.\nAbu Mikhnaf, the Kufan historian, wrote the first \u201cMaqtal al-Husayn\u201d in 788 ad, that is, within 100 years\nof the event of Karbala and much earlier than some of the histories that were written about other\nprophets and religious events. The Christian Gospels, for example, were compiled more than a hundred\nyears after Jesus departed from this earth.\nAnd compare for example Abu Mikhnaf\u2019s Maqtal - which became the source for later Muslim histories\nlike Tabari and Baladhuri - with, say, Sahih Bukhari, which was compiled more than 200 years after the\ndeath of the Holy Prophet (S).\nReferences from books of Ahlul Sunnah\nClassical Sunni historians like Tabari and Baladhuri authenticated and incorporated Abu Mikhnaf\u2019s work\ninto their own. Volume 19 of the History of Tabari, the caliphate of Yazid ibn Muawiya, gives a very\ndetailed account of Yazid\u2019s role in the Karbala tragedy, as well as the battle in Karbala itself and the\nvarious deaths. This volume also includes eyewitness statements.\nOther historians\nWestern historians have also covered the events in Karbala: Edward Gibbon, the 18th century English\nhistorian, writes in his \u201cDecline and fall of the Roman Empire\u201d: \u201cIn a distant age and climate the tragic\nscene of the death of Husayn will awaken the sympathy of even the coldest reader.\u201d\nThe famous 19th century Scottish historian Thomas Carlyle writes: \u201cThe best lesson which we get from\nthe tragedy of Karbala is that Husayn and his companions were rigid believers in God. They illustrated\nthat the numerical superiority does not count when it comes to the truth and the falsehood. The victory of\nHusayn, despite his minority, marvels me.\u201d\nThere also exist a number of authentic histories by leading Shia scholars such as Shaykh Abbas Qummi\nand Shaykh al-Mufid.\nAll of these history books - Sunni and Shia, Muslim and non-Muslim - confirm that the tragedy of\nKarbala happened in the year 680 ad, that Imam Husayn (as) and his followers were killed in the desert\nafter being starved of food and water, and that Yazid ibn Muawiya\u2019s army was responsible for this\nheinous crime.", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Wasn\u2019t Imam Husayn (as) wrong to revolt against the ruler of his time, Yazid ibn Muawiya?", "context": "\nSome contemporary Sunni figures like India\u2019s Zakir Naik have claimed that the Karbala tragedy was a\n\u201cpolitical war\u201d based only on a \u201cdifference of opinion\u201d between Yazid and Imam Husayn (as).\nSome medieval Sunni scholars, like Ibn Taymiyah, the ideological forefather of the Wahhabis, argue that\nImam Husayn (as) had \u201cpolitical aims\u201d and he was a \u201crebel\u201d. This is as absurd as it is offensive.\nYazid was not the legitimate ruler\nMuawiya, under the terms of the \u201cpeace treaty\u201d with the second Imam, and fifth caliph, Imam Hasan\n(as), had no right to make Yazid his successor, that is, the next caliph after him. According to the explicit\nterms of that treaty, the caliphate of the Muslims was supposed to revert back to Imam Hasan (as) and,\nif Imam Hasan (as) had passed away, to Imam Husayn (as). So if Imam Husayn (as) had indeed been\nrevolting against Yazid ibn Muawiya he would have been perfectly within his rights to do so. Imam\nHusayn was the legitimate caliph; Yazid was a usurper.\nImam Husayn\u2019s mission\nRemember: according to the Holy Prophet\u2019s (S) ahadith, narrated by Sunni and Shia ulema alike, Hasan\nand Husayn were \u201cImams, whether sitting or standing\u201d and \u201cchiefs of the youths of Paradise\u201d.\nImam Husayn\u2019s (as) mission was not a military mission; he did not set out to fight Yazid or go to war with\nthe Ummayad tribe. He said very explicitly before leaving Madinah: \u201cI am setting out from here to reform\nthe ummah (followers) of my grandfather\u201d. Imam Husayn (as) never said he was after power or\nauthority. He made it clear that he wanted reform; his mission was to restore Islamic practices within the\nIslamic community.\nThere is no record in any book of Imam Husayn (as) ever, not even once, asking for power in any\nconversation with any member of Yazid\u2019s government or army. He also refused to take his main warriors\nwith him to fight in Karbala. His five best and bravest warriors were: Abbas, Muslim ibn Aqeel, Abdullah\nibn Jafar, Muhammad Hanafiya and his own son, and the fourth Imam, Zain ul Abidin (as). Muawiya\nused to say that these five warriors were sufficient to conquer the whole of Arabia \u2013 yet, on Ashura Day ,\nonly one of these five was available to Imam Husayn (as) to fight - Abbas - and even he was forbidden\nfrom fighting. Does this sound like the behaviour of a military commander? A man bent on war and\nbloodshed?\nAnd, never forget, Imam Husayn (as) took women and children with him on his journey to Kufa, against\nadvice of elders like Abdullah ibn Abbas.\nHe wanted to show the world that he was not embarking on a military mission or expedition.\nAs Charles Dickens, the famous novelist and scholar of the West, has noted: \u201cIf Husayn fought to\nquench his worldly desires, then I do not understand why his sisters, wives and children accompanied\nhim. It stands to reason therefore that he sacrificed purely for Islam.\u201d\nIt is sad that even non-Muslims like Dickens and Gibbon can readily acknowledge and accept what\nImam Husayn (as) did and what he achieved in Karbala, while many Muslims continue to ignore or\nquestion his supreme sacrifice.", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Don\u2019t the Shias exaggerate how bad Yazid was?", "context": "Apologists for Yazid within the Ahlul Sunnah claim that he should be exempted from criticism because\nhe was part of the naval expedition that conquered Constaninople and that was praised and prophesied\nby the Messenger of Allah (S) himself.\nThis however, is a convenient and self-serving (Ummayad) myth.\nReferences from books of Ahlul Sunnah\nThere is a tradition from the Holy Prophet (S), narratd in Sahih Bukhari, that the members of the first\narmy to invade \u201cCaesar\u2019s city\u201d, Constantinople in modern- day Turkey, would go to Heaven. Yazid\u2019s\ndefenders claim he was a member of this army and therefore is Heaven-bound.\nHowever, according to the leading, classical Sunni historian and biographer, Allama ibn Hajar Asqalani,\nin his Fath al-Bari, says it is a weak if not worthless hadith (about \u201cCaesar\u2019s city\u201d). It has been narrated,\nhe notes, only by Syrians, including Sawaar bint Yazeed, an openly anti- Ali (as) individual who always\ntried to promote and praise Yazid ibn Muawiya.\nThe truth is that Yazid was too drunk to join the expedition to Constantinople.\nIn volume 3 of his Tarikh Kamil, the classical Sunni scholar Allama ibn Athir states that in 50 Hijri,\nMuawiya sent a huge army to Caesar\u2019s city (Constantinople) and appointed Sufyan ibn Au\u2019f as\ncommander of that army. He also ordered his son Yazid to join the army. Yazid made various excuses,\nincluding that he was feeling ill. Muawiya, writes ibn Athir, freed his son from the obligation of\nparticipating in the expedition. During the subsequent war with the Roman Empire, the Muslim army\nsuffered from illness and a shortage of supplies. When Yazid heard of this calamity, he started singing:\n\u201cI have no care for the soldiers\u2019 hardship in the place of Farookhdana, where they are suffering with\nfever and many calamities. Here I am enjoying with my wife\u2026\u201d\nIt is also recorded in Muruj al-Dhahab by the famous Sunni historian Allama Masudi: \u201cMu\u2019awiya received\ninformation on the progress of the army and conveyed this news to Yazeed who said, \u201cIn this case I\nshall convene a function in home, joined by my fellow drinkers\u201d.\nSo it is clear from his own testimony, as included in Sunni history books, that Yazid was not part of the\narmy which conquered Constantinople, and that the hadith which claims the members of that army were\nguaranteed Heaven is, according to Sunni scholars like ibn Hajar Asqalani, weak and unreliable to begin\nwith.\nYazid\u2019s crimes\nWhether or not Yazid conquered Constantinople is, frankly, irrelevant given the crimes and sins he\nopenly committed later on in life, during his caliphate.\nSome Wahhabis want to pretend there is a \u201cdifference of opinion\u201d about Karbala but what about the\nmassacre in Madinah two years after the Karbala incident, and what about the burning of the Kabah by\nYazid\u2019s forces less than three years later?\nIn volume 19 of Tarikh Tabari, the famous Sunni historian Allama Tabari documents how Yazid carried\nout these outrageous and unforgivable abuses in Madinah and Makkah.\nAllama ibn Athir, the Sunni scholar, has written how thousands of Muslims in Madinah were killed and\nbeheaded, thousands were made slaves, and more than a thousand women raped, by Yazid\u2019s army.\nAllama ibn Qutaybah has described how babies in Madinah were snatched from their mothers\u2019 arms and\nthrown against the walls; horses from Yazid\u2019s army were allowed to graze and urinate inside Masjid al\u0002Nabawi, the Prophet\u2019s (S) mosque in Madinah.\nThe sahabah, the companions, and their descendants, were murdered en masse by the Syrian army in\nthis attack on Madinah \u2013 the historians note that not a single survivor of the Battle of Badr was left alive\nby Yazid\u2019s soldiers.\nThen, the following year, as Tabari and others record, the army of Yazid moved onto Makkah and\nattacked the Kabah from the surrounding hilltops, using fireballs which set the cloth of the Kabah on fire!\nCan you imagine the reaction in the Muslim world if the US or British or Israeli airforces bombed Makkah\nand Madinah and set the Kabah on fire? There would be outrage, anger, mass uprisings and anti\u0002Western revenge attacks. Yet, a Muslim ruler, a so-called caliph, sets fire to the Kabah, rapes and loots\nthe people of Madinah, and the Muslims are expected to forget this episode, and not hate or curse him?", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Imam Husayn (as) lost the battle of Karbala, didn\u2019t he?", "context": "\nThis is based on the fact that Yazid survived and Imam Husayn (as) was killed. So some, wrongly, claim\nthat Yazid \u201cwon\u201d and Imam Husayn (as) \u201clost\u201d.\nImam Husayn\u2019s (as) mission\nHowever, this is a total and almost willful misunderstanding and under-estimation of what Imam\nHusayn\u2019s (as) mission was. It was not a political challenge or a military revolt against the Ummayad\nregime; it was a mission for truth: the truth of Islam, of Allah\u2019s existence, of the Prophet\u2019s message the\ntruth of Husayn\u2019s (as) own imamat and wilayat.\nAll of Imam Husayn\u2019s (as) statements and actions in the run-up to Karbala show that he was well aware\nof the fact that a victory achieved through military strength and might is always temporary and short-\nlived, because another stronger power can, over the course of time, overturn it and bring it down. But a\nvictory achieved through suffering, through sacrificing and struggling, is everlasting and leaves a\npermanent and unshakeable imprint on man\u2019s consciousness and emotions.\nIn Karbala, as the Shia historian S.H.M Jafri observes in his book, \u201cThe Origins and Early Development\nof Shi\u2019a Islam\u201d, the natural process of conflict and struggle between \u201caction\u201d and \u201creaction\u201d was at work.\nThe Prophet\u2019s Islamic teachings had succeeded in suppressing the jahilliyah (ignorance) and ultra\u0002conservatism and backwardness of the desert Arabs. But, within fifty years of his death, this Arab\njahilliyah had revitalised itself as a forceful reaction\nto challenge the Holy Prophet\u2019s teachings once again. The strength of this corrupt reaction, embodied in\nthe corrupt and un- Islamic personality of Yazid, was powerful enough to suppress or at least deface the\nProphet\u2019s original message. Thus, in the mind of Imam Husayn (as), Islam was now in dire need of\nreactivation, of action, against the old Arab reaction and thus it required a complete shake-up and\noverhaul, a complete revolution.\nImam Husayn\u2019s (as) mission was based on the realisation that simply by picking up weapons and\nfighting, simply by using violence and combat, he could not save Islamic action and consciousness. In\nhis view, it needed a shaking of hearts and minds; it needed a jolt to the emotions. And this, the Imam\ndecided, could only be achieved through pain and self-sacrifice, through martyrdom; through a physical\nand spiritual mission not seen before in human history and not seen again since.\nImam Husayn (as) did not set out to fight and win a military battle against Yazid and his cronies so the\nfact that Husayn was killed, and all his companions were killed - by a far bigger, much more heavily\u0002armed army - is irrelevant to the debate over victory versus defeat.\nAfter all, you measure whether someone has won or lost in a battle, in a struggle, in a fight, based on\nwhat they said their aims were before the fight. The history of Karbala shows Yazid failed to achieve his\naim, even after killing Imam Husayn (as). In contrast, Imam Husayn (as) achieved his original aims of\nstanding up for truth and reform and Islam, and not bowing his head to a tyrant.\nYazid\u2019s aim\nYazid\u2019s aim was very explicit \u2013 to get bay\u2019at (allegiance) from Imam Husayn (as), in order to stabalise his\nown (illegitimate) caliphate.\nImam Husayn\u2019s (as) aim was not to bow his head to tyranny, to illegitimate rulers but to stay on the true\npath of Islam, of his grandfather, the Holy Prophet (S). He refused to be intimidated by the threat of\ndeath. \u201cDeath for me is a blessing,\u201d Imam Husayn (as) famously remarked in front of the army of Yazid.\nSo who won? The side of Imam Husayn (as), never bowed its head and never gave allegiance to either\nYazid or his various cronies. Bay\u2019at was not given! And history testifies that his son, the fourth Shia\nImam, Zain ul Abidin (as), never gave his allegiance to Yazid in the palaces of Kufa or Shaam (Syria),\nnor was he ever asked to give allegiance by Yazid.\nIn fact, after the Battle of Karbala, no Shia Imam was ever again asked to give allegiance by any future\nUmmayad or Abbasid caliph. What does Imam Sajjad (as) say to a man who abuses him in Damascus?\nHe says: \u201cWait for the adhan, then see, who won and who lost\u2026\u201d\nToday, thanks to Imam Husayn\u2019s (as) sacrifice, the adhan still contains the name of Muhammad (S);\nIslam in its original form still exists.\nThe role of Lady Zainab and Lady Umm Kulthum\nHad it not been for Lady Zainab (as) and her sister Lady Umm Kulthum (as), the two sisters of Imam\nHusayn (as)\nand granddaughters of the Prophet (S), Muslims would not have known the objectives of the supreme\nsacrifice performed by Imam Husayn (as). They completed his mission and spread the message of\nKarbala.\nWe would not have understood his embodiment of the eternal struggle of good against evil, truth against\nfalsehood, justice against injustice; his eternal symbolism for all revolutions of the oppressed against the\noppressors.\nWithout them spreading the word in the weeks and months after the tragedy on Ashura, his aim would\nhave been lost and the great tragedy of Karbala would have - God forbid \u2013 been forgotten by history or\nburied under a mountain of Ummayad distortions and misinterpretations.\nMuslims have to accept and acknowledge this important reality, to understand it and spread it far and\nwide. Only then can we do justice to the roles of both Imam Husayn (as) and Lady Zainab (as).\nDue to Lady Zainab (as), Imam Husayn (as) is respected by all Muslims - both Sunnis and Shias - as\nthe \u2018Prince of Martyrs\u2019. Yazid is only remembered by all Muslims,for exactly what he was: a cruel, evil,\ntyrannical enemy of Islam.\nThe clearest sign of her own personal victory is that if you go to Damascus in Syria today, you will see\nthe magnificent rawdha (shrine) of Lady Zainab (as). The area near the shrine is known as Zainabiyya.\nThe local Syrians praise and honour her; but there is no mention of Yazid, no memorial for Yazid!\nSo, to reiterate and conclude, the loser was Yazid. The true victors at Karbala were Husayn (as) and the\noriginal and authentic religion of Islam, of Prophet Muhammad (S).", "response": "", "category": "shia_sunni_qa"}
{"instruction": "Is it permissible to eat foods prepared by Christians and Jews?", "context": "", "response": "Since the followers of the past revealed religions (that is, the Jews, the Christians and the Zoroastrians) are ritually pure, many of the problems concerning the status and permissibility of the food are resolved when we live with them. It becomes permissible for us as Muslims to eat from their food no matter whether they touched it with their wet hands or not, as long as we do not know or are not sure that it consists of what is forbidden to us, like Haram meat. Reference: sistani.org/15598 Question Answer sistani.org/15598", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to eat food prepared from non-Ahlul Kit\u00e3b (i.e. Those who are neither Christians, Jews, nor Zoroastrians) people?", "context": "", "response": "A Muslim is allowed to eat the food prepared by someone who is not from Ahlul Kit\u00e3b [for example, a Hindu or a Buddhist], provided that he does not know or is not sure that the non-Ahlulkitab touched the food with wetness; and provided that he does not know or is not sure that the food consists of what is forbidden to him like for example, Haram meat, fat and their extracts.  Reference: sistani.org/15599 Question Answer sistani.org/15599", "category": "fiqh_qa_sistani"}
{"instruction": "What is the fatwa about Ahlul Kitab? Are they ritually pure (Tahir)?", "context": "", "response": "The Ahlul Kitab (that is, the Christians, the Jews and the Zoroastrians) are ritually pure (Tahir) as long as you do not know that they have become ritually impure (najis) by coming into contact with an impure object. Reference: sistani.org/15600 Question Answer sistani.org/15600", "category": "fiqh_qa_sistani"}
{"instruction": "Can I eat Christians' foods that contain meat?", "context": "", "response": "All kinds of food with the exception of meat, fat, and their extracts are permissible for a Muslim, even if he doubts that it might contain something which is forbidden for him. Reference: sistani.org/15362 Question Answer sistani.org/15362", "category": "fiqh_qa_sistani"}
{"instruction": "Are the Sikhs considered to be among the followers of the past revealed religions like the Jews and the Christians?", "context": "", "response": "They are not counted among the People of the (Revealed) Books (the Ahlul Kitab). Reference: sistani.org/14971 Question Answer sistani.org/14971", "category": "fiqh_qa_sistani"}
{"instruction": "Are the Bhuddhists among the Ahlul Kitab?", "context": "", "response": "They are not from them. Reference: sistani.org/14972 Question Answer sistani.org/14972", "category": "fiqh_qa_sistani"}
{"instruction": "In certain cases doctors advise that the foetus is so deformed that it could be very difficult to treat the born baby and, perhaps, it (the child) would live a very short time suffering pain and agony with his parents, then dies. Is it permissible for the would be mother to abort the foetus? Also, is there any difference between the foetus with a spirit and that which the spirit has not yet entered into yet? Assuming it is permissible, should compensation [or blood money] be payable? Who should pay it?", "context": "", "response": "Abortion in this case is not permissible, even though the soul has not entered the foetus, [let alone a foetus with a soul] . Reference: sistani.org/15432 Question Answer sistani.org/15432", "category": "fiqh_qa_sistani"}
{"instruction": "Is a mother allowed to abort the feotus, if she does not want it while the soul has not yet entered it and there is no serious danger to the mother\u2019s life?", "context": "", "response": "She is not allowed to do that, except if the continuation of the pregnancy would considerably harm her health or put her in an unbearable difficulty, then it is permissible before the soul enters the feoutus (i.e. the fourth month). Reference: sistani.org/15625 Question Answer sistani.org/15625", "category": "fiqh_qa_sistani"}
{"instruction": "Sometimes the doctors reach the following conclusion: This foetus is afflicted with a very serious disease; it is therefore preferable that it should be aborted because if that child is born, it will be deformed or will die soon after birth. Is it, therefore, permissible for the doctor to abort the foetus? Is it permissible for the mother to agree to the abortion? And who of the two will become liable for indemnity?", "context": "", "response": "Just the fact that the child will be deformed or that it will not live for a long time after his birth does not ever justify the termination of the pregnancy. Therefore, it is not permissible for the mother to consent to the abortion just as it is not permissible for the doctor to go ahead with the procedure. And whoever performs the abortion will become liable for the payment of indemnity. Reference: sistani.org/15626 Question Answer sistani.org/15626", "category": "fiqh_qa_sistani"}
{"instruction": "What is your ruling on aborting an \u201cunwanted pregnancy\u201d before 4 months into the pregnancy?", "context": "", "response": "It is not permissible . Reference: sistani.org/15627 Question Answer sistani.org/15627", "category": "fiqh_qa_sistani"}
{"instruction": "What is the kaffara of abortion?", "context": "", "response": "In case the mother aborts the child, she must give the indemnity (blood money) to the father or other heirs. And if the father carries out the abortion, the indemnity 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 to the mother and father, even if he may abort the fetus on the parents\u2019 request. He must give the blood money except if the heirs (i.e. the mother and father)exempt him. \n\nIt would suffice for the blood money of the fetus into which soul has entered to give 5250 mithqals of silver. That is when the fetus is male and if it is female, half of that amount should be paid. \n\nIf 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. In case it is in the form of a leech-like substance, the indemnity is 210 mithqals. If it develops into a chewed-like substance, the indemnity is 315 mithqals. If the fetus has bones, 420 mithqals of silver would suffice. If it has developed into a complete human body with grown up limbs and organs, the indemnity 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. The Soul enters the body at the fourth month of pregnancy except for when it is proved otherwise through modern technology. \n\nIf the fetus is alive and it is aborted, the indemnity is 5250 mithqal of silver for a male child and 2625 mithqal for a female child. \n\n*Every mithqal of silver is equivalent to 4.64 g of Silver.* Reference: sistani.org/25270 Question Answer sistani.org/25270", "category": "fiqh_qa_sistani"}
{"instruction": "I have a medical illness, and have become pregnant recently, under what circumstances is an abortion allowed?", "context": "", "response": "Abortion is not allowed after the implantation of the [fertilized] ovum [on the lining of the womb], except if the mother\u2019s life is in danger,  and in this case, it would be permissible to abort the foetus as long as the soul has not entered into it (i.e. before the end of 4 months); after the entering of the soul, it is not permissible, as an obligatory precaution. Reference: sistani.org/15628 Question Answer sistani.org/15628", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling on abortion for a pregnant woman who is infected with AIDS?", "context": "", "response": "It is not permissible, only if continuation of the pregnancy poses a considerable harm to the health mother, it is permissible for her to abort it before the entering of the soul in the feotus, but not after it. Reference: sistani.org/15629 Question Answer sistani.org/15629", "category": "fiqh_qa_sistani"}
{"instruction": "Are we allowed to adopt children and consider them as our own children?", "context": "", "response": "It is permissible for a person to adopt a child and taking care of a deserving child on its own earns is a rewarding deed, but the child legally (Islamic Shariah) is not considered his son or daughter; i.e. the child remains non-mahram to him or his wife and he or she does not inherit from the ones who has adopted him or her. \n\nAdoption in the sense to change a child's surname and register him in the official documents as the parents own child is not permissible. Reference: sistani.org/15622 Question Answer sistani.org/15622", "category": "fiqh_qa_sistani"}
{"instruction": "What is the stance of Islam in regards to adopting children and if a child is with the family from his or her early days and develops a bond, do the laws of Mahram and Non-Mahram still have to be observed?", "context": "", "response": "Adoption in the sense of claiming a child as your own son or daughter and getting official legal documents for him or her in your name is not permissible. \n\nHowever, there is no Ishkaal (objection) in taking care of a child, raising him or her and showing love and care, which is in itself rewarding but the child's lineage has to be preserved. \n\nIn addition, the child would remain non-Mahram once reached the age of Buloogh (puberty). \n\nAt the appropriate moment, the child should be informed about it (being adopted0 and if one cannot inform the child, he should record it somewhere or ask someone to bear witness that he/she is not his child. Reference: sistani.org/15623 Question Answer sistani.org/15623", "category": "fiqh_qa_sistani"}
{"instruction": "Whats the ruling of the various forms alcohol that causes intoxication?", "context": "", "response": "All forms of intoxicants are Haram (forbidden), whether they are Tahir (ritually pure ) or Najis. Reference: sistani.org/15612 Question Answer sistani.org/15612", "category": "fiqh_qa_sistani"}
{"instruction": "What about using the families of alcohol that are synthesized from petroleum and are used in perfume, medicine etc are they Najis and cannot be used during prayer?", "context": "", "response": "All kinds of alcohol (whether extracted from wood or other sources) are Tahir (ritually pure),  and are not permissible to drink, except for wine which is also Najis, and Beer (Maa al-Sha'eir) which is also Najis (ritually impure) as an obligatory precaution.. \n\nSo, the medicines and the perfumes containing alcohol are pure and can be used. \n\nIt is also permissible to eat such food if the amount of alcohol is very minute, e.g., 2%, except for wine. Reference: sistani.org/26118 Question Answer sistani.org/26118", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling about using perfume containing alcohol?", "context": "", "response": "There is no problem in it. Reference: sistani.org/15494 Question Answer sistani.org/15494", "category": "fiqh_qa_sistani"}
{"instruction": "What is your opinion about the beer (Maa al-Sha'eir) which is sold on the market normally with a label that reads \"alcohol free\".", "context": "", "response": "The drink that is made from barley and called \"Fuqa' in Arabic is definitely forbidden and Najis (ritually impure) as an obligatory precaution. This drink is not intoxicant normally but it makes one feel tipsy; that is a state of slight drunkenness caused apparently by low percentage of alcohol in the liquid.\n\nTherefore, if a drink is produced alcohol free in the first place and it is not called \"Fuqa\" (beer), there is no problem, or else, it is forbidden even if alcohol is separated from it. Reference: sistani.org/15621 Question Answer sistani.org/15621", "category": "fiqh_qa_sistani"}
{"instruction": "My question is related to selling and consumption of ice-cream containing less than 0.5% ethanol type of alcohol. I purchased an ice-cream business and now I am finding out that some of the ice-cream syrup contains less than 0.5% ethanol type of alcohol. That syrup is then used to make ice-cream.", "context": "", "response": "My question to you is: Can I (a Muslim) sell or eat this ice-cream made from syrup that contains less than 0.5% of ethanol type of alcohol? Reference: If it is not intoxicating, there is no objection in it; you can buy, sell and eat it. Reference: sistani.org/15566 Question Answer sistani.org/15566", "category": "fiqh_qa_sistani"}
{"instruction": "I am running a store and I have non-Muslim customers who want me to sell them alcoholic drinks. Can a Muslim buy and sell intoxicating alcohol to non-Muslims?", "context": "", "response": "It is not permissible to buy and sell alcohol. Reference: sistani.org/15564 Question Answer sistani.org/15564", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to socialize or accept invitations from Muslims that are involved in business like selling alcoholic beverages and pork?", "context": "", "response": "There is no problem in it. Reference: sistani.org/15613 Question Answer sistani.org/15613", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to consume medication that contain alcohol for ones treatment?", "context": "", "response": "It is permissible to consume if the amount is very minute, e.g. 2%\n\nIf the amount of alcohol is more than 2%, then one may dilute the medication with water, so that the amount of alcohol becomes very minute, e.g. 2% or less and then consume it. Reference: sistani.org/15614 Question Answer sistani.org/15614", "category": "fiqh_qa_sistani"}
{"instruction": "I enter a restaurant with a group of friends, and we notice on our table, there is a sealed bottle of wine, which we did not order, and will not drink, is it permissible for us to continue sitting on that table and eat our meal?", "context": "", "response": "There is no problem in it. Reference: sistani.org/26226 Question Answer sistani.org/26226", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling concerning the alcohol found in some dental products like mouthwash and others?", "context": "", "response": "It is Tahir (ritually clean), and permissible to use. Reference: sistani.org/15616 Question Answer sistani.org/15616", "category": "fiqh_qa_sistani"}
{"instruction": "What is your opinion on Muslims eating in non-Muslim or even Muslim owned and operated restaurants which serve Halal food however also serve alcoholic drinks? If the alcohol is not being consumed at our table, does this change the ruling?", "context": "", "response": "If alcohol is not consumed at your table, there would be no objection and you can eat in that restaurant. Yes, if going to such a restaurant is considered bad for the reputation of a Muslim, it is not permissible to eat in there. Reference: sistani.org/15617 Question Answer sistani.org/15617", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling on a Muslim working in a restaurant in which he must serve alcoholic beverages?", "context": "", "response": "It is not permissible to do anything in connection with alcoholic beverages. Reference: sistani.org/15618 Question Answer sistani.org/15618", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to drink beer that says \u201calcohol free\u201d on it?", "context": "", "response": "It is not permissible to drink, if \u201cbeer\u201d means the drink made from barley that causes mild drunkenness. But if it means a drink made from barley that does not cause mild drunkenness, there is no problem in it. The drink that is made from barley and called \"Fuqa' in Arabic is definitely forbidden and ritually impure as an obligatory precaution. This drink is not intoxicant normally but it makes one feel tipsy; that is a state of slight drunkenness caused apparently by low percentage of alcohol in the liquid. Therefore, if a drink is produced alcohol free in the first place and it is not called \"Fuqa\" (beer), there is no problem, or else, it is forbidden even if alcohol is separated from it. Reference: sistani.org/15391 Question Answer sistani.org/15391", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to wail and cry loudly as well as beat one\u2019s head and face in mourning for Imam Hussein, peace be upon him?", "context": "", "response": "There is no problem in it . Reference: sistani.org/25191 Question Answer sistani.org/25191", "category": "fiqh_qa_sistani"}
{"instruction": "Is mourning for Imam Hussain and other Infallibles (a.s.) recommended?", "context": "", "response": "Yes, it is recommended and God will reward those who sincerely revive their memories and commemorate their martyrdom. Reference: sistani.org/15003 Question Answer sistani.org/15003", "category": "fiqh_qa_sistani"}
{"instruction": "I have a question about matam (Azadari) and the manner our people are holding Muharram rituals, what is our purpose of holding these events?", "context": "", "response": "The main purpose of mourning during 'Ashura, is to respect and revive the symbols of religion and remember the suffering of Imam Hussain (a.s.), his companions, and his uprising to defend Islam and prevent the destruction of the religion by Bani Umayyad dynasty. These rites must be done in such a way that in addition to serving that purpose, it draws the attention of others to these lofty goals. Reference: sistani.org/15004 Question Answer sistani.org/15004", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to jog (run at a steady gentle pace) in mourning processions which are taken out into the streets to commemorate the martyrdom of Imam Hussein, peace be upon him?", "context": "", "response": "There is no problem in it per se . Reference: sistani.org/25192 Question Answer sistani.org/25192", "category": "fiqh_qa_sistani"}
{"instruction": "I would like to ask your opinion about taking off the shirts in mourning processions. Is it permissible for men to take off their shirts while beating their chests?", "context": "", "response": "There is no problem in it. Reference: sistani.org/25193 Question Answer sistani.org/25193", "category": "fiqh_qa_sistani"}
{"instruction": "What is the Islamic law on wearing full black during the months of Muharram and Safar? Is it recommended or abominable (makrooh)?", "context": "", "response": "It is good to wear black and it being abominable (Makrooh) is not proved. Reference: sistani.org/25195 Question Answer sistani.org/25195", "category": "fiqh_qa_sistani"}
{"instruction": "Is there any objection to people holding up chandeliers or flags ahead of the mourning processions?", "context": "", "response": "There is no objection in it. Reference: sistani.org/25196 Question Answer sistani.org/25196", "category": "fiqh_qa_sistani"}
{"instruction": "Over the past thirty years, we have been placing candles in our local mosque as a sign of grief and lamentation. Can we give lamps to the mosque instead of burning candles?", "context": "", "response": "There is no problem in it. Reference: sistani.org/25198 Question Answer sistani.org/25198", "category": "fiqh_qa_sistani"}
{"instruction": "What is the philosophy of Azadari (mourning and lamentation) for Imam Husain?", "context": "", "response": "There is no doubt that the tragedy of Kerbala, when ascribed to the killers, is a criminal and terrible act. However when ascribed to Husain (A) himself, it represents a conscious confrontation and a courageous resistance for a sacred cause. The whole nation had failed to stand up to Yazid. They had succumbed to his will, and deviation and regression towards the pre-Islamic ways were increasing.\n\nPassiveness by Husain (A) in this situation would have meant the end of Islam as we know it. Thus Husain (A) took upon himself the responsibility of the whole nation. The greatest tragedy was that one who stood up for the noblest of causes, the defense of Islam, was cut down in so cruel a manner.\n\nIt is for this reason that the sacrifice of Husain (A) is commemorated annually throughout the Muslim world. Our sorrow never abates as we relive the tragedy.\n\nThe commemoration of Ashura on the 10th of Muharram every year serves to remind us of the sacrifices of the family of the Prophet (S). It also makes us aware of the people, then and now, who tried to destroy Islam and the family of the Prophet (S) and all that they stood for - as well as those who watched, listened and did nothing. Reference: sistani.org/15603 Question Answer sistani.org/15603", "category": "fiqh_qa_sistani"}
{"instruction": "What is your ruling on an autopsy of a deceased Muslim?", "context": "", "response": "It is not permissible to perform autopsy on the body of a dead Muslim for the sake of education and other purposes. It is only permissible, if the life of another Muslim depends on it\u2014even if it is sometime in the future. Reference: sistani.org/15601 Question Answer sistani.org/15601", "category": "fiqh_qa_sistani"}
{"instruction": "In certain cases, some governmental agencies demand that autopsy be performed on the body of the deceased to establish the cause of death. When is it permissible to agree to their demand and when is it not?", "context": "", "response": "No heir of a deceased Muslim is allowed to give consent for autopsy to be carried out on the body of the deceased for the purpose mentioned above and other similar purposes; and it is necessary for him to prevent the autopsy if possible. Of course, if another important factor at play that of equal or more importance than this basic rule such as securing the life of an innocent individual Muslim, it is permissible . Reference: sistani.org/15602 Question Answer sistani.org/15602", "category": "fiqh_qa_sistani"}
{"instruction": "How is puberty confirmed in a male?", "context": "", "response": "Puberty in males could be confirmed if one of the four signs was present:\n\n1. First: Completion of fifteen lunar calendar years of age (equal to about 14 years and seven months and fifteen days of the solar calendar).\n\n2. Second: Ejaculation through sexual intercourse, or seminal discharge while awake or asleep.\n\n3.Third: The presence of pubic hair, of the rough type.\n\n4. Fourth: The presence of hair on the face and above the lips.  \n\nNote: The presence of under arm and chest hair and the deepening of the voice are not the signs of puberty in Islamic law.\n\nHe should begin performing his religious duties when he attains the age of puberty. Reference: sistani.org/15409 Question Answer sistani.org/15409", "category": "fiqh_qa_sistani"}
{"instruction": "When is a girl considered adult from the viewpoint of Sharia?", "context": "", "response": "She is considered adult at the completion of nine lunar years (equal to about eight years and eight months and twenty days of the solar calendar). \n\nShe should begin performing her religious duties when she attains the age of nine lunar years, the age of puberty. Reference: sistani.org/15596 Question Answer sistani.org/15596", "category": "fiqh_qa_sistani"}
{"instruction": "What is the general ruling regards to artificial insemination?", "context": "", "response": "There is no problem in it per se, however, since the process may involve masturbation, and implanting involves touching and seeing the private part, insemination would only be allowed when the parties involved may face difficulty in their life which is not normally bearable.\n\nAlso, regards to the matters of inheritance and Mahramiyat the parties involved need to refer to the specific Islamic Law rulings. Reference: sistani.org/15593 Question Answer sistani.org/15593", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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.  \n\nHowever, 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", "category": "fiqh_qa_sistani"}
{"instruction": "A man lived with a woman whom he intended to marry and also had sex with her without entering into a marriage contract (\u2018aqd); thereafter he married her in the proper religious way. Is their co-habitation before the \u2018aqd considered marriage in the eyes of religious law? Does the subsequent \u2018aqd have retroactive effect? What will be the status of the children born before the \u2018aqd?", "context": "", "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.\n\nAs for the children, they will be considered legitimate if the parents did not know the law [requiring the \u2018aqd] because their relationship will be classified as \u201cwat\u2019i bis-shubha\u201d. 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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the meaning of the expression used by the jurists that \u201cthere is no waiting period (\u2018idda) for an adulterous woman because of her adultery\u201d?", "context": "", "response": "It means that she is allowed to marry after having committed adultery without observing the \u2018idda; and, if she is married, then it is permissible for her husband to have sexual relations with her without observing the \u2018idda, she would need to seek repentance and forgiveness. Reference: sistani.org/15585 Question Answer sistani.org/15585", "category": "fiqh_qa_sistani"}
{"instruction": "What is meant by the expression \u201can adulterous woman known for adultery\u201d?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "If a married woman commits adultery with a man, what would be the ruling about them.", "context": "", "response": "The married woman becomes permanently forbidden for him (obligatory precaution). Reference: sistani.org/15589 Question Answer sistani.org/15589", "category": "fiqh_qa_sistani"}
{"instruction": "If an unmarried lady and a man have had pre-marital sex, are they allowed to enter marriage contract (Nikah) with each other?", "context": "", "response": "Yes, they are allowed, after their repentance. Reference: sistani.org/15590 Question Answer sistani.org/15590", "category": "fiqh_qa_sistani"}
{"instruction": "Can I keep a cat, hamster, and rabbit in my house?", "context": "", "response": "There is no problem in it,\n\nNote: 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", "category": "fiqh_qa_sistani"}
{"instruction": "If a dog licks my body or clothes, how should I purify it?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to keep a dog as a pet in my house?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Does cat hair affect ones prayers?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is the recitation of Adhan and Iqama for daily prayers and other prayers compulsory (Wajib)?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is the third testimony a part of Adhan and Iqamah?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "If any one is praying at home, does he require to call Adhan for each prayer followed by Iqamah?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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 (har\u0101m). \n\nAnd 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", "category": "fiqh_qa_sistani"}
{"instruction": "What is your ruling on buying and playing lottery tickets and other such games of chance?", "context": "", "response": "It is not permissible. Reference: sistani.org/15562 Question Answer sistani.org/15562", "category": "fiqh_qa_sistani"}
{"instruction": "What is the fatwa about selling meat of a dead animal to non-Muslims.", "context": "", "response": "If it has any halal benefit, there is no problem in selling it. Reference: sistani.org/15565 Question Answer sistani.org/15565", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "response": "It is not permissible  to sell these things and the income is not halal. Reference: sistani.org/15567 Question Answer sistani.org/15567", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to buy a carving or statue of a human being or an animal, male or female, for decoration?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is it haram or makrooh (reprehensible) to work on Ashura, Tasooa, and the days of the martyrdom of the Ahlulbayt (as)?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to drape a mosque with black cloths?", "context": "", "response": "There is no problem in it. Reference: sistani.org/15559 Question Answer sistani.org/15559", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to wear black Ihram?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": " Following the death of a beloved, women wear black as a sign of grief, is this permissible?", "context": "", "response": "There is no problem in it. Reference: sistani.org/15561 Question Answer sistani.org/15561", "category": "fiqh_qa_sistani"}
{"instruction": "Is it Makrooh to wear black on an ordinary day when it is not coinciding with the martyrdom of one the fourteen Infallibles?", "context": "", "response": "It is not abominable (Makrooh ) Reference: sistani.org/25286 Question Answer sistani.org/25286", "category": "fiqh_qa_sistani"}
{"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 Kit\u00e3b]?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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 \u2014from the heirs or others\u2014 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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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 \u2014from the heirs or others\u2014 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", "category": "fiqh_qa_sistani"}
{"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 W\u00e3jib Kif\u00e3\u2019i, upon the capable Muslims to buy a graveyard for the Muslims?", "context": "", "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 kif\u00e3\u2019i, upon other Muslims [to bury the deceased in an appropriate place]. And if fulfilling this w\u00e3jib kif\u00e3\u2019i 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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "When there is no heir for a deceased Muslim person in the foreign land, who should take charge of his burial?", "context": "", "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 kif\u00e3\u2019i, on the Muslims to handle the burial. Reference: sistani.org/15443 Question Answer sistani.org/15443", "category": "fiqh_qa_sistani"}
{"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\u2014is this a sufficient [reason] for burying the body in the graveyard of non-Muslims?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the proper definition of 'backbiting'? Please, give some references from the Quran and Hadith also.", "context": "", "response": "Backbiting means \u201cspeaking 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.\u201d\n\nAlmighty All\u00e3h condemned backbiting in His noble Book and has described it such that mind and body feel abhorrence towards it. He said, \u201cAnd 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.\u201d (49:12)\n\nThe Prophet (s.a.w.) said, \u201cBe careful of backbiting because backbiting is worse than adultery, in that a person who commits adultery can repent and ask forgiveness from God, and All\u00e3h can forgive him whereas All\u00e3h will not forgive the backbiter until the person who was at the receiving end forgives him.\u201d Reference: sistani.org/15555 Question Answer sistani.org/15555", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "response": "In this case it is permissible and not considered Ghibat (backbiting), Reference: sistani.org/15557 Question Answer sistani.org/15557", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is French-cut beard permissible?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the minimum requirement for keeping a beard?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Some men shave their beard and leave some hair on the chin alone. Is this sufficient according to Shariah?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to shave beard, if one is faced with an unavoidable or a difficult situation?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "If a person commits har\u00e3m 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?", "context": "", "response": "It is compulsory to refrain from it as a measure of precaution. Reference: sistani.org/15551 Question Answer sistani.org/15551", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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. \n\nIf 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. \n\nIf the face turns black, the blood money (Diyyah) is 6 Dinars and it is half of it on the body. i.e. 3 Diners. \n\n*One Dinar is equal to 3.5 grams of 21K (Karat) gold*  \n\nAnything 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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the blood money for aborting a child? Who is the blood money given to? Who receives the blood money?", "context": "", "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\u2019 request, (though they would share in the sin). He must give the blood money except for when the heirs exempt him. \n\nIt 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. \n\n1) 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). \n\n2) In case it is in the form of a leech-like substance, the Diyyah is 210 mithqals (40-80 days). \n\n3) If it develops into a chewed-like substance, the Diyyah is 315 mithqals (80-120 days). \n\n4) If the fetus has bones, 420 mithqals of silver would suffice. \n\n5) If it has developed into a complete human body with grown up limbs and organs, the Diyyah is 525 mithqals of silver. \n\nIf the fetus is soulless, there is no difference between a male fetus and a female one as an obligatory precaution.\n\n6) If the soul has entered the body, then for a male 5250 mithqals, and for a female 2625 mithqals.\n\nSoul 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", "category": "fiqh_qa_sistani"}
{"instruction": "Is it okay to donate blood?", "context": "", "response": "It is permissible to donate blood. Reference: sistani.org/15543 Question Answer sistani.org/15543", "category": "fiqh_qa_sistani"}
{"instruction": "Is transfusion of blood from Non-Muslim to our body permissible?", "context": "", "response": "There is no Ishkaal (objection) in it. Reference: sistani.org/15544 Question Answer sistani.org/15544", "category": "fiqh_qa_sistani"}
{"instruction": "Is the practice of magic permissible, in promoting good acts and removal of evil in some people?", "context": "", "response": "It is not permissible. Reference: sistani.org/15540 Question Answer sistani.org/15540", "category": "fiqh_qa_sistani"}
{"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.", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What is your ruling on getting one's work done through bribery?", "context": "", "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.\n\nYes, 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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a Muslim business owner to employ non-Muslims in his business even though there are Muslims who need jobs?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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:", "context": "", "response": "1. Praying in those offices and using the water for wudhu?\n\n   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.\n\n   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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a woman to wear perfume when going out of her home?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is salat valid if the person uses cologne? Is cologne ritually pure?", "context": "", "response": "Yes, it is pure (Tahir) and Salat with it is correct. Reference: sistani.org/15493 Question Answer sistani.org/15493", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to chat with girls on the internet?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Can I be in a friendly relationship with a girl in my class.", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is there any restriction for women to wear trousers having a long bottom, so that it come under our feet?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "response": "It is not forbidden to wear a tie, and in both examples mentioned above it is permissible. \n\nAs for the item that is mixed with other material to the extent that it cannot be described as \u201cpure silk,\u201d it is also permissible to wear. Reference: sistani.org/15423 Question Answer sistani.org/15423", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "response": " It is forbidden to wear and sell them. Reference: sistani.org/15424 Question Answer sistani.org/15424", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "response": "It is forbidden to wear and sell them. Reference: sistani.org/15505 Question Answer sistani.org/15505", "category": "fiqh_qa_sistani"}
{"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 sal\u00e3t in it?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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 \u201cpure silk,\u201d 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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling on copying computer software, movies, audio CDs and other such things, which bear the wording \u201cAll Rights Reserved\u201d or \u201cCopyright\u201d?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Can I use cracked apps , which I have not done myself?", "context": "", "response": "If someone else has cracked the app, you can use it. Reference: sistani.org/15499 Question Answer sistani.org/15499", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to sell pirated programs, DVDS, and software?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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.", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What are the necessary qualifications of a prayer leader?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Can one say one\u2019s congregational prayer behind a Sunni Imam with the intention of Jama'at (congregation)? And should one recite al-hamd on his own?", "context": "", "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 \u2013 be the recitation in low voice though. Reference: sistani.org/14998 Question Answer sistani.org/14998", "category": "fiqh_qa_sistani"}
{"instruction": "Please inform me what the procedure of congregational prayer is?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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 \u2013 with the recitation in a low voice though. \n\nIn 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", "category": "fiqh_qa_sistani"}
{"instruction": "Which is better, prayering in congregation or praying individually?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Which is better, praying in congregation or praying individually?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Which is better for a woman,  performing prayers in a congregation or performing prayers individually?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling on the use of IUD and pills by a woman to prevent pregnancy?", "context": "", "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\u2019s health and that the insertion of the device does not involve a har\u00e3m act, such as the male touching or looking at the private parts of the woman\u2019s 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 har\u00e3m 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", "category": "fiqh_qa_sistani"}
{"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 \u00f3 by a male or a female doctor \u00f3 which requires exposing the local area, is it permissible for the woman, knowing that pregnancy would cause her harm or difficulty?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What about practicing coitus interruptus during intercourse?", "context": "", "response": "It is allowed, yet its Makrooh (abominable), unless the wife gives permission, Reference: sistani.org/15535 Question Answer sistani.org/15535", "category": "fiqh_qa_sistani"}
{"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", "context": "", "response": "He has no right to do that . Reference: sistani.org/15536 Question Answer sistani.org/15536", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a woman to use contraceptives in order to prevent conception?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to use condoms during sexual intercourse?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "response": "Cheating is not allowed in any of these places. Reference: sistani.org/15200 Question Answer sistani.org/15200", "category": "fiqh_qa_sistani"}
{"instruction": "Is it allowed write a thesis on behalf of another person for their university degree?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the law about someone who is doing a job with a degree he has achieved through cheating?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling on the sighting of the crescent and determining the 1st day of the month?", "context": "", "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\u2019ban\u2019s 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).\n\nHowever, 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", "category": "fiqh_qa_sistani"}
{"instruction": "If Ramadhan crescent is sighted in one city would it suffice the sighting in another city?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the way of knowing that the new lunar month has started?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the evidence of sighting the crescent?", "context": "", "response": "The evidence could be one or more of the following:\n\n1. You have sighted it yourself.\n\n2. 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.\n\n3. The lapse of thirty days on the month of Sha\u2019ban, thus reaching certitude that Sha\u2019ban has come to an end and that the month of Ramadhan shall commence.\n\n4. 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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "response": "There is no objection in consuming them. Reference: sistani.org/15469 Question Answer sistani.org/15469", "category": "fiqh_qa_sistani"}
{"instruction": "What about imported cheese from non-Muslim countries, if I do not exactly know the way it was made and its ingredients?", "context": "", "response": "It is permissible for you to eat it. Reference: sistani.org/15470 Question Answer sistani.org/15470", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "response": "There is no problem in eating such cheese. Reference: sistani.org/15471 Question Answer sistani.org/15471", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling on playing backgammon / chess by using the customary pieces, without any betting (gambling)?", "context": "", "response": "Playing it (backgammon / chess) is absolutely forbidden even without placing a bet. Reference: sistani.org/15464 Question Answer sistani.org/15464", "category": "fiqh_qa_sistani"}
{"instruction": "My friend who lives in another country an I would like to play backgammon / chess online?", "context": "", "response": "It is absolutely forbidden, even playing it with another person online. Reference: sistani.org/15465 Question Answer sistani.org/15465", "category": "fiqh_qa_sistani"}
{"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)?", "context": "", "response": "Playing it (backgammon / chess) in such circumstance is forbidden (obligatory precaution) Reference: sistani.org/15466 Question Answer sistani.org/15466", "category": "fiqh_qa_sistani"}
{"instruction": "Is playing chess and backgammon, without betting, permissible?", "context": "", "response": "It is absolutlely not permissible to play both. Reference: sistani.org/15519 Question Answer sistani.org/15519", "category": "fiqh_qa_sistani"}
{"instruction": "What is your ruling about animal cloning?", "context": "", "response": "There is no problem in it. Reference: sistani.org/15460 Question Answer sistani.org/15460", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "response": "The wife mentioned above does not deserve the spousal maintenance from a shari\u2019a 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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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)?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is it necessary that there be two witnesses when the formula of divorce is being recited?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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, \u201cYou are an \u2018\u00e3q (disowned) child, if you do not divorce her\u201d?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "response": "Iddah is not necessary, if no sexual intercourse has taken place. Reference: sistani.org/15456 Question Answer sistani.org/15456", "category": "fiqh_qa_sistani"}
{"instruction": "If a Judge (Qazi) did all things for a divorce but didn\u2019t give any certificate or any proof, can she get married again or she may have to wait for any certification or a period ?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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.", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Can one recite a divorce, whilst the two witnesses are not actually present, rather are listening on the phone?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": " If a person has a lot of doubts in Wudu\u2019, Prayer, Ghusl etc. what should he do?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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 har\u00e3m for the parents to allow their sons and daughters to attend such classes?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a wife to dance for her husband with music or without music?", "context": "", "response": "It is allowed as long as dancing is not accompanied with forbidden (Haram) music. Reference: sistani.org/15427 Question Answer sistani.org/15427", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to organise dance parties where each husband dances only with his own wife wearing dresses that are not indecent?", "context": "", "response": "It is not allowed. Reference: sistani.org/15429 Question Answer sistani.org/15429", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for me as a female to attend dancing lessons in female only classes?", "context": "", "response": "It is not allowed, as a matter of obligatory precaution. Reference: sistani.org/15430 Question Answer sistani.org/15430", "category": "fiqh_qa_sistani"}
{"instruction": "I want to pay my religious dues, who should I pay them to?", "context": "", "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\u2019s 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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling if one is asked to do a sculpture work?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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\u2019s expenses. Reference: sistani.org/15415 Question Answer sistani.org/15415", "category": "fiqh_qa_sistani"}
{"instruction": "It is permissible to deposit money with national banks, in other words loaning the banks?", "context": "", "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. \n\nGiven 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", "category": "fiqh_qa_sistani"}
{"instruction": "It is permissible to deposit [money] in non-Muslim (private or state-owned) banks? Even if with the intention of gaining interest?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling on saying Salam Alaykum to the disbelievers?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to send the disbelievers seasonal greetings?", "context": "", "response": "There is no harm in greeting them on their occasions. Reference: sistani.org/26252 Question Answer sistani.org/26252", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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\u2019ban\u2019s 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).\n\nHowever, 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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the proof of sighting the moon?", "context": "", "response": "The evidence could be one or more of the following:\n\n1. You have sighted it yourself (without binoculars or a telescope).\n\n2. 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.\n\n3. The lapse of thirty days on the month of Sha\u2019ban, thus reaching certitude that Sha\u2019ban has come to an end and that Ramadhan shall commence.\n\n4. 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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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: \u201cwine vinegar\u201d as opposed to the vinegar made from barley or other items. One of the signs [of differentiating between \u201cwine vinegar\u201d 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)?", "context": "", "response": "If the name \u201cvinegar\u201d 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", "category": "fiqh_qa_sistani"}
{"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 hal\u00e3l for us or har\u00e3m. Are we allowed to eat such gelatin?", "context": "", "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 Shar\u00ed\u2018a. This prohibition applies, as a matter of obligatory precaution, even if it was extracted from animal bones.\n\nOf 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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Can we eat the food that has been cooked by a Hindu?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to the food that has been cooked by a non-Muslim?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is mushroom a Halal vegetable?", "context": "", "response": "Yes, it is halal. Reference: sistani.org/15398 Question Answer sistani.org/15398", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling about drinking tea or milk or juices served to us in India?", "context": "", "response": "There is no problem in drinking them. Reference: sistani.org/15401 Question Answer sistani.org/15401", "category": "fiqh_qa_sistani"}
{"instruction": "Can one lead Eid prayers, if they are a traveller?", "context": "", "response": "There is no problem in it, Reference: sistani.org/15411 Question Answer sistani.org/15411", "category": "fiqh_qa_sistani"}
{"instruction": "When is the time for Eid prayer?", "context": "", "response": "The time for Eid prayers is from sunrise till the time of Dhuhr prayers. Reference: sistani.org/15412 Question Answer sistani.org/15412", "category": "fiqh_qa_sistani"}
{"instruction": "If Eid al-Fitr coincided with the day of Friday, can we pray both Friday and Eid prayers?", "context": "", "response": "Yes, it is in fine, Reference: sistani.org/15413 Question Answer sistani.org/15413", "category": "fiqh_qa_sistani"}
{"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\u2019s 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?", "context": "", "response": "The prayer is in order. Reference: sistani.org/15414 Question Answer sistani.org/15414", "category": "fiqh_qa_sistani"}
{"instruction": "Can an Imam of prayer, lead two separate Eid prayers?", "context": "", "response": "He should not lead the second prayer (obligatory prayer), Reference: sistani.org/26253 Question Answer sistani.org/26253", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "response": "There is no problem in reciting the Eid prayers by yourself alone (Furada). Reference: sistani.org/26254 Question Answer sistani.org/26254", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Does Ghusl Janaba become obligatory immediately when ejaculation takes place?", "context": "", "response": "It becomes obligatory to perform Ghusl before reciting the prayers. Reference: sistani.org/15410 Question Answer sistani.org/15410", "category": "fiqh_qa_sistani"}
{"instruction": "Is precum impure? Precum is the pre-ejaculate fluid.", "context": "", "response": "No, it is pure (Tahir). Reference: sistani.org/25309 Question Answer sistani.org/25309", "category": "fiqh_qa_sistani"}
{"instruction": "Does waqf  have a particular mechanism?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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.", "context": "", "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 \u201cMutawalli\u201d (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\u2019s 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", "category": "fiqh_qa_sistani"}
{"instruction": "Can a person who gives something in waqf appoint a trustee for it?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "response": "If what was left of the mosque\u2019s 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", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to eat lobster, crayfish, and snails?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What type of fish is halal to eat.", "context": "", "response": "Fish that have scales are halal, other types of fish are haram. Reference: sistani.org/25310 Question Answer sistani.org/25310", "category": "fiqh_qa_sistani"}
{"instruction": "Can we eat a fish that has died in water?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is shellfish Halal?", "context": "", "response": "It is not Halal. Reference: sistani.org/25312 Question Answer sistani.org/25312", "category": "fiqh_qa_sistani"}
{"instruction": "Can I eat fish in a non-Muslim restaurant?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is Friday Prayer behind a Sunni prayer leader sufficient for Dhuhr?", "context": "", "response": "No, it is not sufficient. Reference: sistani.org/25504 Question Answer sistani.org/25504", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Does performing Friday (jumu'ah) prayer compensate for midday (Dhuhr) prayer or not? Is Friday prayer superior to the midday prayer?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": " Is Friday prayer obligatory?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "response": "There are 2 Rak\u2019ats 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", "category": "fiqh_qa_sistani"}
{"instruction": "Which is better and more recommended on Friday, Jumu'ah prayer or Dhuhr prayer?", "context": "", "response": "Friday prayer with all its necessary conditions is preferred and more virtuous. Reference: sistani.org/15374 Question Answer sistani.org/15374", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a boy of fifteen years to have a girlfriend?", "context": "", "response": "Friendship with a non-Mahram is not allowed. Reference: sistani.org/15365 Question Answer sistani.org/15365", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a Muslim to have a non-Muslim friend?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to exchange greetings and gifts with a non-Muslim, if he is a neighbour or a co-worker, etc.?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "I have a girlfriend whom I like to marry in future, can I express my love to her?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "If covering the head was recurrent in each ihram, should kaffarah (atonement or expiation) be repeated [for every incident]?", "context": "", "response": "It is likely that one kaffarah for each ihram would do. Reference: sistani.org/15352 Question Answer sistani.org/15352", "category": "fiqh_qa_sistani"}
{"instruction": "If someone else cast a shade over you while you are walking, is kaffara obligatory?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is a pilgrim allowed to scratch his head, if he feels uncomfortable. There is a chance that his hair may fall off.", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Can a person brush his teeth during Ihram, if there is likelihood of bleeding?", "context": "", "response": "It is permissible. Reference: sistani.org/15355 Question Answer sistani.org/15355", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a man to touch his wife during Ihram?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Why is it necessary to follow a Mujtahid?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What are the ways through which I can identify the most learned of Mujtahids?", "context": "", "response": "There are three ways of identifying a Mujtahid, and the A'alam:\n\n    * 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;\n\n    * 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;\n\n    * 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", "category": "fiqh_qa_sistani"}
{"instruction": "What does Taqlid mean in religious laws?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What does Taqlid mean?", "context": "", "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.\n\nAmong 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", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to forge a document in a non-Muslim country?", "context": "", "response": "No, it is not permissible. Reference: sistani.org/15306 Question Answer sistani.org/15306", "category": "fiqh_qa_sistani"}
{"instruction": "What are the Mustahab acts to be done after a funeral ceremony?", "context": "", "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.\n\nIt 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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling about watching films with sexual content?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "There are some drama series with actresses playing without scarves. What is the Islamic law about watching those drama series without lustful intention?", "context": "", "response": "There is no problem in watching them in the said case. Reference: sistani.org/25413 Question Answer sistani.org/25413", "category": "fiqh_qa_sistani"}
{"instruction": "There are some drama series, which promote and encourage illicit forbidden (Haram) relations, is it permissible to watch them?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the Islamic law about someone who breaks his fast thinking it is not obligatory on him to fast?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Can a person who is fasting in the holy month of Ramadhan serve food to non-Muslims?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "I wanted to know if we can brush our teeth during a fast. If so, how?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the Islamic ruling in regards to swallowing one's own phlegm?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling about chewing gum in the month of Ramadhan?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Some people have asthma and need to use puffers when fasting. What is the ruling on that?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the niyyah of fasting? How should one make niyyah of fasting?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "Is it necessary to mention the niyah of fasting verbally?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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. \n\nIf 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. \n\nOne 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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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. \n\nOne 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", "category": "fiqh_qa_sistani"}
{"instruction": "I become extremely thirsty while fasting. Can that be an excuse for breaking my fast?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the Islamic law about someone who cannot fast due to old age?", "context": "", "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.\n\nFasting 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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the Islamic ruling about someone who is suffering from a disease? How should he go about fasting?", "context": "", "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.\n\nAs 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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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", "category": "fiqh_qa_sistani"}
{"instruction": "I am pregnant and would like to know whether I should fast or not.", "context": "", "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.\n\nAlso, 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.\n\nIn 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", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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.\n\nIn 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", "category": "fiqh_qa_sistani"}
{"instruction": "What is the Islamic ruling about someone who does not fast intentionally or breaks his fast deliberately?", "context": "", "response": "He should repent and seek divine forgiveness and it is necessary for him to observe the Qadha of the fasts which he has left out. As for kaffara (penalty), the details are as follows: \n\nIf a person breaks his fast by eating or drinking or sexual intercourse without knowing that he must fast or was certain that fasting is not obligatory on him or broke his fast due to inculpable ignorance (ignorance out of innocence), it is not obligatory to give kaffarah (penalty). In case, however, he was guilty of not learning the rules, then kaffara is obligatory on him, as an obligatory precaution. \n\nIn case he broke his fast and was fully conscious of his duty to observe fast or that he was aware that what he is doing invalidates the fast, kaffara becomes obligatory.  The kaffara is to feed sixty poor even if he has broken his fast with something haram. \n\nIf he knew that it was necessary to observe Qadha in the same year but he did not observe the Qadha till next Ramadhan, he should give 750 grams of food stuffs (such as flour, bread, noodles or date etc.) as kaffara for each day. \n\nIf a person cannot observe the Qadha due to illness or other problems that hinder him from observing the Qadha, he should leave a Will asking his relatives to observe the Qadha on his behalf.  Reference: sistani.org/25359 Question Answer sistani.org/25359", "category": "fiqh_qa_sistani"}
{"instruction": "What is the Islam ruling in regards to someone who attained the age of puberty but he/she did not fast? Does he/she have to give kaffara in addition to the Qadha of the fasts?", "context": "", "response": "If he thinks that he did not know the meaning of taklif (obligation) at that time or considers probable that he was certain that eating was allowed, observing the Qadha of the skipped fast only is sufficient. Reference: sistani.org/25363 Question Answer sistani.org/25363", "category": "fiqh_qa_sistani"}
{"instruction": "How is puberty confirmed?", "context": "", "response": "Puberty in males could be confirmed if one of three signs was present.\n\n1. First: Completion of fifteen lunar calendar years of age (equal to 14 years and seven months and fifteen days of the solar calendar).\n\n2. Second: Ejaculation through sexual intercourse, or seminal discharge while awake or asleep.\n\n3.Third: The presence of pubic hair, of the rough type, similar to head hair.\n\n4. Fourth: The presence of hair on the face and above the lips. Reference: sistani.org/25364 Question Answer sistani.org/25364", "category": "fiqh_qa_sistani"}
{"instruction": "When is a girl considered adult from the viewpoint of Sharia?", "context": "", "response": "She is considered adult at the completion of nine lunar years (equal to eight years and eight months and twenty days of the solar calendar). Reference: sistani.org/25365 Question Answer sistani.org/25365", "category": "fiqh_qa_sistani"}
{"instruction": "I masturbated in Ramadhan and I did not know that masturbation is haram. How should I go about my previous fasts?", "context": "", "response": "If you knew in the beginning that masturbation is haram and that it invalidates fasting, you should observe qadha and give kaffara. The kaffara is to either feed sixty poor and needy Shia people or fast for sixty days (31 days in a row).  If you did not know the hukm (ruling) and masturbated due to inculpable (innocent) ignorance, your fast is in order and qadha is not necessary. Reference: sistani.org/25360 Question Answer sistani.org/25360", "category": "fiqh_qa_sistani"}
{"instruction": "Does masturbating during daytime of Ramadhan invalidate the fast, regardless of whether or not it leads to ejaculation? What is the penalty that should be incurred by one who does so? What is the ruling for a woman who engages in masturbation during daytime of Ramadhan, irrespective of whether or not it leads to discharge?", "context": "", "response": "If a person masturbates with the intention of ejaculating and actually ejaculates, his fast is rendered invalid and he must make it up by way of qadha as well as pay the penalty (kaffara) which is fasting for two successive months or feeding sixty poor people. If he masturbates with the intention of ejaculating but does not ejaculate, he must complete the fast with the intention of pleasing the Almighty and then do it qadha.\n\nIf he masturbates without the intention of ejaculating and he does not normally ejaculate, knowing that discharge is probable and it actually happens \u2014he has to do qadha without the penalty. However, if such a person was confident that no discharge would take place and it actually happens \u2014 no qadha is required. In all these cases, there is no difference between a man and a woman. Reference: sistani.org/25361 Question Answer sistani.org/25361", "category": "fiqh_qa_sistani"}
{"instruction": "If a person indulges in foreplay without the intention of allowing the semen to be discharged, will his fast become void?", "context": "", "response": "If a fasting person indulges in courtship without the intention of allowing the semen to be discharged, and also, if he is sure that semen will not be discharged, his fast is in order, even if semen may be discharged unexpectedly. However, if he is not sure about the discharge and it takes place, then his fast is void. Reference: sistani.org/25362 Question Answer sistani.org/25362", "category": "fiqh_qa_sistani"}
{"instruction": "A believer fasts but does not know that intentionally getting into state of janabat invalidates fasting\u2014what should he do [when he finds out]?", "context": "", "response": "It is obligatory on him to make up those fasts; however, there is no penalty on him as long as he was [erroneously] convinced that being in a state of janabah does not invalidate fast or was unaware of that ruling. Reference: sistani.org/25368 Question Answer sistani.org/25368", "category": "fiqh_qa_sistani"}
{"instruction": "If a person ejaculates in his sleep, does his fast become void?", "context": "", "response": "If a person observing fast knows that if he sleeps during the day time he will become Mohtalim (i.e. semen will be discharged from his body during sleep) it is permissible for him to sleep, even if he may not be inconvenienced by not sleeping. And if he becomes Mohtalim, his fast does not become void. Reference: sistani.org/25370 Question Answer sistani.org/25370", "category": "fiqh_qa_sistani"}
{"instruction": "A discharges fluid when she starts thinking about her husband or when seeing something simply exciting? Does the emission make her fast void?", "context": "", "response": "The fluid which a woman feels during foreplay or lustful thinking but it is not much to spread to other parts, is clean. Ghusl does not become obligatory in this case and it does not make wudhu void either but if there is much fluid and is called ejaculation and the fluid spreads to the underwear and this normally takes place during orgasm and full satisfaction, the fluid is najis (impure) and in this case ghusl becomes obligatory. In fact, if emission takes place without orgasm, the necessary precaution is that it is najis and it causes janabah.\n\nHence, if a woman enters the state of janabah intentionally with the details mentioned above, both Qadha and kaffara become obligatory on her. The obligatory precaution is that she should restrain from eating and drinking for the rest of the day.  Reference: sistani.org/25371 Question Answer sistani.org/25371", "category": "fiqh_qa_sistani"}
{"instruction": "You are requested to let us know the rules of fasting in the month of Ramadhan for those who are living in northern hemisphere keeping in view the following scenarios:", "context": "", "response": "1. Where there is either night or day during 24 hours throughout the month of Ramadhan. There is no sunset or sunrise in the entire month.\n\n2. Where there is day or night during 24 hours but there is no dawn which precedes sunrise and is the starting time for fasting. In fact, when then sun disappears behind the horizon, the brightness is still there and it continues until the sun rises once again. \n\n3. Where there is day and night during 24 hours and there is dawn also but the days are very long i.e. it is for twenty hours which make fasting very difficult.  Reference: 1. As for the first case, it is obligatory for a duty-bound [mukallaf] to move during the month of Ramadhan to a place with \u2018normal\u2019 day and night so that he can start fasting, if not, he should move after that month to fast as qadha (making up the missed fast).\n\n2. When it comes to the second scenario, in case the darkness recedes (decreases) little by little after sunset and then it starts increasing once again \u2013 be it after two or three hours \u2013, when it starts increasing, it is then the starting time for fasting. And if the darkness or brightness presumably remains the same from the time of sunset until sunrise, the precaution is to take the middle point as the starting time for fasting and abstention from eating and drinking. The duty-bound can get rid of this precaution by moving to another city or place where regular dawn precedes sunrise. He should observe fast there or else he must go on a journey and observe the qadha of missed fast later. \n\n3. As for the third case, it is still obligatory on the duty-bound [mukallaf] to fast from dawn to dusk, if he has the ability to do so and if it does not put him to difficulty which is normally unbearable. He can also go on a journey so that he may not have to observe fast during the month but he will have to observe the qadha later. If fasting is not possible for him, he should either travel or 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. God knows best.    Reference: sistani.org/25374 Question Answer sistani.org/25374", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to use gold and silver cuff-links, pins and tie pins as a form of beautification?", "context": "", "response": "It is forbidden for a man to use these mentioned gold ornaments as a form of beautification (obligatory precaution). Reference: sistani.org/15284 Question Answer sistani.org/15284", "category": "fiqh_qa_sistani"}
{"instruction": "Can a man wear a platinum ring?", "context": "", "response": "Yes, he can. Reference: sistani.org/15285 Question Answer sistani.org/15285", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for men to wear white or yellow gold?", "context": "", "response": "It is not permissible for men to wear gold objects, even though the gold may be white in color. Wearing gold plated objects is also not allowed and prayer wearing gold would not be valid for men. However, there is no problem in wearing something made of platinum.  Reference: sistani.org/15286 Question Answer sistani.org/15286", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a man to wear a watch that contains parts made from gold or a watch whose strap is made of gold? Is it permissible to perform prayers with it?", "context": "", "response": "It is permissible to wear the first item and pray in it but not the second. Reference: sistani.org/15504 Question Answer sistani.org/15504", "category": "fiqh_qa_sistani"}
{"instruction": "When one must give blood money (Diyyah) what is the Karat of Gold equivalent of Dinar?", "context": "", "response": "One Dinar is equal to 3.5 grams of 21K (Karat) gold Reference: sistani.org/15287 Question Answer sistani.org/15287", "category": "fiqh_qa_sistani"}
{"instruction": "If a person gives me a gift from which he has not paid Khums, is it necessary for me to pay Khums on it?", "context": "", "response": "The person who recieves the gift is not required to pay anything. Yes, it is obligatory to pay Khums from it, if a year runs over it. Reference: sistani.org/15277 Question Answer sistani.org/15277", "category": "fiqh_qa_sistani"}
{"instruction": "A privately owned bank invited its customers to deposit money with the bank, say one thousand Dirhams that they can withdraw at any time. After some time the bank shall give a specific gift to the depositors. Is it permissible to enter into such a deal to get the gift?", "context": "", "response": "Depositing money with the condition of [getting] the gift is haraam. The condition here means you make the [transaction] of depositing contingent on an undertaking given by the bank to give the gift. If it was just for the knowledge that the bank shall give the gift, it is not going to dent the permissibility of depositing and that of receiving the granted gift as halal. Reference: sistani.org/15278 Question Answer sistani.org/15278", "category": "fiqh_qa_sistani"}
{"instruction": "A national bank (in a Muslim country) offers a project to its clients in which a person deposits a sum of money in the order of 1,000 dirhams as a deposit which can be withdrawn at any time. It announces that after a period of time, a lottery will be drawn and the bank will grant a specific gift to the investors. Is it permissible to deposit with this intention?", "context": "", "response": "Depositing with the condition of a gift is usury and therefore prohibited. By condition is meant to make the deposit with the requirement that the bank should give the gift. But the mere knowledge that the bank will grant it (gift) does not harm the permissibility of investing and the lawfulness of the granted gift. Reference: sistani.org/15279 Question Answer sistani.org/15279", "category": "fiqh_qa_sistani"}
{"instruction": "How is a Tartibi (sequential) Ghusl done?", "context": "", "response": "In this method of Ghusl, a person should first make a Niyyat (intention) for Ghusl. Thereafter one should first wash one's head and neck, and thereafter the remaining parts of one's body. It is better that one washes the right part of the body first and then the left part. Furthermore, based on obligatory precaution, it is not sufficient to make the intention of Ghusl when moving the head, neck or body while they are already under the flow of water, rather, the part that one wants to perform Ghusl on - in the event that it is already under the flow of water - must be taken out from under the flow of water and then washed with the intention of Ghusl. Reference: sistani.org/15295 Question Answer sistani.org/15295", "category": "fiqh_qa_sistani"}
{"instruction": "Is it necessary to clean the body from impurities before performing an obligatory Ghusl?", "context": "", "response": "It is not necessary that the entire body of a person should be clean before Irtimasi and Tartibi Ghusl. So, if the body becomes clean while diving in water or pouring water over one's body with the intention of the Ghusl, the Ghusl will be in order. Reference: sistani.org/15296 Question Answer sistani.org/15296", "category": "fiqh_qa_sistani"}
{"instruction": "Whilst performing Ghusl is it necessary to place the hands over the body parts to flow the water over it?", "context": "", "response": "It is not necessary, the flow of water once on the head, neck and body is sufficient. Reference: sistani.org/15297 Question Answer sistani.org/15297", "category": "fiqh_qa_sistani"}
{"instruction": "If I forget to do Ghusl Janabat and then after four days, I remember that I did not performed Ghusl Janabat. In this case, what is my obligation, do I have to do Ghusl and give the Qadha of the prayers that I offered?", "context": "", "response": "You must perform Ghusl Janaba and fulfill the Qadha of your prayers. Reference: sistani.org/15298 Question Answer sistani.org/15298", "category": "fiqh_qa_sistani"}
{"instruction": "If a person is doing Ghusl-e-Janabat Irtimasi, must he say \"I perform Ghusl-e-Janabat Irtimasi\" in his Niyah? If not, is, saying \"I perform Ghusl-e-Janabat\" enough?", "context": "", "response": "It is sufficient to intend getting nearness to Allah by getting Taharah. [Meaning, it is not necessary to mention your intention verbally. To pass it through your mind that you perform Ghusl Janaba is sufficient.] You should perform Ghusl with the intention of complying with the order of Allah. Reference: sistani.org/15299 Question Answer sistani.org/15299", "category": "fiqh_qa_sistani"}
{"instruction": "Can a person Perform Ghusl-e-Irtimasi instead of Ghusl-e-Tartibi, in order to save time, even if he has enough time to perform the latter?", "context": "", "response": "There is no objection in it. Reference: sistani.org/15300 Question Answer sistani.org/15300", "category": "fiqh_qa_sistani"}
{"instruction": "There was little time remaining for Fajr prayers, and I was performing Ghusl Janabat, once I completed my Ghusl I realised my prayer has become Qadha, is my Ghusl valid, and can I perform my prayers with it?", "context": "", "response": "Yes, the Ghusl is valid, and you can perform prayers with the Ghusl of Janaba, Reference: sistani.org/15301 Question Answer sistani.org/15301", "category": "fiqh_qa_sistani"}
{"instruction": "Some women let their nails grow longer than necessary for beauty. Sometimes a nail breaks up, requiring a cover that must be placed over the broken nail. Knowing that such a cover prevents water from reaching the nail in wudhu and ghusl, is it permissible to use it? How should wudhu and ghusl be performed with that cover?", "context": "", "response": "Wudhu and ghusl with such a cover over the nail is not valid; therefore, it is necessary to remove it for ablutions. And the purpose mentioned above for the cover is not justifiable. Reference: sistani.org/14942 Question Answer sistani.org/14942", "category": "fiqh_qa_sistani"}
{"instruction": "Is the ink that had dried [on our hands, for example] a barrier to perform wudhu or ghusl?", "context": "", "response": "If it does not form a mass that would prevent water from reaching the skin, the Wudhu and Ghusl is valid. Reference: sistani.org/15302 Question Answer sistani.org/15302", "category": "fiqh_qa_sistani"}
{"instruction": "Can one perform one Ghusl with the intention of a number of obligatory Ghusl's, for example, Janaba, Haydh, and touching of the dead body, and recommended Ghusl's, for example, the day of Friday, the days of Eid Fitr and Adha?", "context": "", "response": "Yes, one Ghusl with the various intentions is fine, Reference: sistani.org/15303 Question Answer sistani.org/15303", "category": "fiqh_qa_sistani"}
{"instruction": "When a woman is in janabat or her monthly period or in the state of nifas, her body comes in contact with different things e.g. the utensils, bed sheet and other items. Does it mean they are impure and she has to wash all of those things.", "context": "", "response": "They are pure and washing them is not necessary. Unless they come in contact with blood, all of them are clean and should be treated as such. Reference: sistani.org/25415 Question Answer sistani.org/25415", "category": "fiqh_qa_sistani"}
{"instruction": "A woman was in the state of Janabat and she realized that her monthly period had started. Can she perform one Ghusl later with the intention of both Ghusl-e Hayz and Ghusl-e Janabat?", "context": "", "response": "Yes, one Ghusl is sufficient. It is permissible to perform one Ghusl with the intention of many obligatory Ghusl's such as Ghusl Haydh, Ghusl Janaba, Ghusl Nifas and Ghusl for touching a dead body. She can also perform the Ghusl Janaba whilst in the state of her monthly period, and then after its completion, she will need to perform the Ghusl of Haydh. Reference: sistani.org/25416 Question Answer sistani.org/25416", "category": "fiqh_qa_sistani"}
{"instruction": "Are playing wrestling, boxing, Taekwando, or Karate as a sport allowed?", "context": "", "response": "It is permissible to engage in them, without betting as long as it does not lead to serious bodily harm. Reference: sistani.org/15290 Question Answer sistani.org/15290", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to watch or engage in sports games?", "context": "", "response": "It is permissible to engage in sports games with balls like football (soccer), basketball, volleyball, table tennis, handball, etc. It is also permissible to watch such games at the sports stadiums or on various displays and monitors with payment or without payment as long as that does not entail a Haram act, like looking with lust, or neglecting an obligation like prayer (Salat). Reference: sistani.org/15291 Question Answer sistani.org/15291", "category": "fiqh_qa_sistani"}
{"instruction": "Some permissible games use dice in them. So is it allowed to play with it?", "context": "", "response": "There is no problem in using it, as long as its not involved in gambling games. Reference: sistani.org/15292 Question Answer sistani.org/15292", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to play games of chance of all kinds on electronic machines (computers) without betting or with betting?", "context": "", "response": "It is not permissible to play it, if it involves betting. It is also not permissible to play it, without betting, if the game is considered in common views as means for gambling. Reference: sistani.org/15293 Question Answer sistani.org/15293", "category": "fiqh_qa_sistani"}
{"instruction": "Is playing cricket forbidden? And what about watching cricket and other sports on television?", "context": "", "response": "There is no objection in it. Reference: sistani.org/15294 Question Answer sistani.org/15294", "category": "fiqh_qa_sistani"}
{"instruction": "Some people recite Quran and Dua on the tune of some songs, is this permissible?", "context": "", "response": "If the recitation is not in a Lahvi manner, it is not Haram. (Lahvi means something that is provocative and suitable for revelry). Reference: sistani.org/15288 Question Answer sistani.org/15288", "category": "fiqh_qa_sistani"}
{"instruction": "What is your ruling on Ghina or song?", "context": "", "response": "Singing (al-Ghin\u00e3\u2019) is har\u00e3m: doing it, listening to it. By \u201csinging \u2014 al-Ghin\u00e3\u2019,\u201d we mean an amusing statement expressed in the tunes that are suitable for those who provide entertainment and amusement. Reference: sistani.org/15289 Question Answer sistani.org/15289", "category": "fiqh_qa_sistani"}
{"instruction": "What is your ruling on having foods that contain gelatin?", "context": "", "response": "It is permissible to eat gelatin if one doubts 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 shar\u00ed\u2018a. This prohibition applies, as a matter of obligatory precaution, even if it was extracted from animal bones.\n\nOf course, if a chemical change occurs in the original ingredients during the process of manufacturing the gelatin, there is no problem at all in eating it. Similarly, even if one has doubt whether the animal was slaughtered Islamically or not, still there is no problem in adding the gelatin [made from that animal] to the food in such a minute amount that it is completely absorbed in it. Reference: sistani.org/15276 Question Answer sistani.org/15276", "category": "fiqh_qa_sistani"}
{"instruction": "Is it is permissible to consume a foodstuff that contains gelatin?", "context": "", "response": "If you do not know whether the gelatin in the food comes from an animal or from vegetable, you can eat it. Reference: sistani.org/25550 Question Answer sistani.org/25550", "category": "fiqh_qa_sistani"}
{"instruction": "Is betting allowed on horse race?", "context": "", "response": "Betting is only allowed between those who take part in the horse race, and not for the onlookers and owners of the horses. Reference: sistani.org/15234 Question Answer sistani.org/15234", "category": "fiqh_qa_sistani"}
{"instruction": "What games are forbidden (Haram) to play?", "context": "", "response": "Playing chess and backgammon is absolutely forbidden, (with or without betting). \n\nAs for playing other games, then playing them with the condition of betting (gambling) is forbidden (Haram), and one should avoid playing these games (known as games of gambling), dominoes, billiard, and card games even without betting (Obligatory Precaution).\n\nAny other game which is not considered a game of gambling, and no betting is involved, is permissible to play. Reference: sistani.org/15272 Question Answer sistani.org/15272", "category": "fiqh_qa_sistani"}
{"instruction": "Is buying and selling chess, backgammon, dominoes, billiard, and card games allowed?", "context": "", "response": "Buying and selling gambling tools and instruments mentioned are forbidden (Haram). Reference: sistani.org/15273 Question Answer sistani.org/15273", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to play with a dice on its own?", "context": "", "response": "If it is used on its own without gambling it is permissible. Reference: sistani.org/15274 Question Answer sistani.org/15274", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to play games of chance, such as dominoes, billiard, and card games, on electronic machines (computers / online) with betting or without betting?", "context": "", "response": "It is not permissible, and it is treated the same as normal [non-electronic] gambling instruments, if played without betting (obligatory precaution), and it is not permissible any game that involves betting. Reference: sistani.org/15275 Question Answer sistani.org/15275", "category": "fiqh_qa_sistani"}
{"instruction": "Some people play with gambling instruments other than chess and backgammon for enjoyment and without placing a bet.", "context": "", "response": "It is prohibited to play with all that is considered a gambling instrument even without placing a bet. Reference: sistani.org/15463 Question Answer sistani.org/15463", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to play games without betting, with those games which are not known as gambling games, such as Snakes & Ladders, Monopoly, and others which a dice is used?", "context": "", "response": "There is no problem in playing with those games which are not known for gambling, even with the use of a dice, Reference: sistani.org/26227 Question Answer sistani.org/26227", "category": "fiqh_qa_sistani"}
{"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 Kit\u00e3b]?", "context": "", "response": "It is not permissible to bury a Muslim in cemeteries of non-Muslims, except if that is the only choice because necessity knows no laws. Reference: sistani.org/15262 Question Answer sistani.org/15262", "category": "fiqh_qa_sistani"}
{"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 w\u00e3jib kif\u00e3\u2019i, upon the capable Muslims to buy a graveyard for the Muslims?", "context": "", "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 kif\u00e3\u2019i, upon other Muslims [to bury the deceased in an appropriate place]. And if fulfilling this w\u00e3jib kif\u00e3\u2019i 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/15263 Question Answer sistani.org/15263", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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/15264 Question Answer sistani.org/15264", "category": "fiqh_qa_sistani"}
{"instruction": "When there is no heir for a deceased Muslim person in the foreign land, who should take charge of his burial?", "context": "", "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 kif\u00e3\u2019i, on the Muslims to handle the burial. Reference: sistani.org/15265 Question Answer sistani.org/15265", "category": "fiqh_qa_sistani"}
{"instruction": "A Muslim dies in a non-Muslim city that has no Muslim graveyard and the family of the deceased cannot transfer the body to a Muslim country because it cannot afford the cost of transportation. In such cases, is it obligatory upon the Islamic centers that are responsible for Muslims\u2019 affairs to provide the cost of transportation? And is this obligatory upon the Muslims who reside in that city?", "context": "", "response": "If burying the deceased in an appropriate grave in that same city or other city (excluding non-Muslim graveyards) depends on spending some money, and neither has he left any estate that can pay for it nor are the heirs capable of providing for it\u2014then it is w\u00e3jib kif\u00e3\u2019i upon the Muslims to provide for it. And it is permissible to count it from the religious or charitable dues applicable to him. Reference: sistani.org/15266 Question Answer sistani.org/15266", "category": "fiqh_qa_sistani"}
{"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\u2014is this a sufficient [reason] for burying the body in the graveyard of non-Muslims?", "context": "", "response": "This is not a sufficient [reason]. He cannot be buried in a non-Muslim graveyard. Reference: sistani.org/15267 Question Answer sistani.org/15267", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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/15268 Question Answer sistani.org/15268", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for women to visit graveyards?", "context": "", "response": "There is no objection (ishkal) in it. Reference: sistani.org/15269 Question Answer sistani.org/15269", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to offer congregational prayers behind a Sunni prayer leader during the pilgrimage in Haram of Mecca and Medina?", "context": "", "response": "It is permissible but you must recite Surah al-Fatiha (al-Hamd) and the other Surah yourself even though the recitation may be in low voice. Reference: sistani.org/14866 Question Answer sistani.org/14866", "category": "fiqh_qa_sistani"}
{"instruction": "A single young man has become capable to perform hajj; he is also thinking about marriage. Now if he goes for hajj, his marriage ceremony will be delayed for a while. Which of the two is preferable [marriage or pilgrimage]?", "context": "", "response": "He should perform the Hajj, as an obligation. Reference: sistani.org/15246 Question Answer sistani.org/15246", "category": "fiqh_qa_sistani"}
{"instruction": "If the exam schedule for a student conflicts with the timing of the Hajj, is it permissible for him to postpone the hajj that year especially if the exam was very important for him?", "context": "", "response": "If he is sure that he will be able to perform hajj in the following year, it is permissible for him to postpone it; otherwise, it is not permissible. However, if postponing the exam will cause difficulty to such an extent that it is normally unbearable, it is not obligatory on him to perform Hajj that year. Reference: sistani.org/15248 Question Answer sistani.org/15248", "category": "fiqh_qa_sistani"}
{"instruction": "Pilgrims are faced with one more problem regarding slaughtering, the animals slaughtered [in Mina] are wasted in spite of the fact that there are many poor people amongst us spread all over the Muslim countries who go without tasting meat for days! So is it acceptable for us to do the slaughtering in our own cities; or is there a religious solution that you can suggest for the people", "context": "", "response": "It is necessary to fulfill the religious duty by doing the slaughtering in Mina. As for the sin of wasting the meat of the animals slaughtered, if it actually happens, it is not the fault of the pilgrim. Reference: sistani.org/15249 Question Answer sistani.org/15249", "category": "fiqh_qa_sistani"}
{"instruction": "It has been said that some parts or the entire area of slaughtering in Mina is outside the boundary. Is it therefore obligatory upon us to ascertain the fact before the slaughtering? Knowing that ascertaining about one area and then going towards the other and again ascertaining about it is a difficult task, especially on the day of Eid, as you yourself know, where the time is also a factor. So what is the solution?", "context": "", "response": "It is obligatory to ascertain in order to do the slaughtering inside Mina. If it is not possible because of overcrowding in Mina, it is permissible to do it in the valley of Muhassar. Moreover, the timing of slaughtering is not restricted to the day of Eid; it can be done till the last day of the days of tashr\u00edq [i.e., till the 13th of Dhu \u2019l-Hijja]. Reference: sistani.org/15250 Question Answer sistani.org/15250", "category": "fiqh_qa_sistani"}
{"instruction": "In certain occasions, we do not know whether or not those appointed places for the areas of Arafat and Mina are within the boundaries required, are we obliged to inquire and ask about the matter?", "context": "", "response": "If it is within the known boundaries and the signs that are normally known for religious rites from generation to generation, it is not necessary to inquire about it . Reference: sistani.org/15251 Question Answer sistani.org/15251", "category": "fiqh_qa_sistani"}
{"instruction": "It is recommended to perform hajj every year. However, there are many poor Muslims who are in dire need of food and clothing in various Muslim countries. If it comes to making a choice between spending the money for Hajj repeatedly or Ziy\u00e3rat (pilgrimage to the shrine of one of the Infallibles [a.s.]) and between giving in charity for those believers - which is more meritorious?", "context": "", "response": "In principle, helping those needy Muslims is better than a recommended Hajj or Ziy\u00e3rat of the holy shrines. However, at times the Hajj or the Ziy\u00e3rat is associated with certain other issues that can elevate them to the same or even higher status of virtue. Reference: sistani.org/15252 Question Answer sistani.org/15252", "category": "fiqh_qa_sistani"}
{"instruction": "While shaving the head in Mina, if the pilgrim\u2019s head is injured and blood flows out, what should he do in that case? And what are the implications [as far as penalty is concerned]?", "context": "", "response": "If the injury or bleeding was not intentional, there is nothing upon him. Reference: sistani.org/15253 Question Answer sistani.org/15253", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to put on the ihr\u00e3m for hajj from the city of Jeddah? If it is not permissible, what should one do since the plane lands in Jeddah?", "context": "", "response": "Jeddah is neither a miq\u00e3t nor parallel to any of the miq\u00e3ts; therefore, it is not in order to put on the ihr\u00e3m from there for \u2018umrah or hajj. However, if one knows that between Jeddah and the Haram [the holy territory around Mecca], there is a place which is parallel to one of the miq\u00e3ts \u2014this is not improbable, if one looks for a parallel of Juhfah\u2014 he can put on the ihr\u00e3m from there by offering nadhr. [Nadhr means making a vow in the name of All\u00e3h that he will put on the ihram from place x. ] Reference: sistani.org/15255 Question Answer sistani.org/15255", "category": "fiqh_qa_sistani"}
{"instruction": "I did not know that Tawaf al-Nisa was obligatory for every individual who performs Umrah or Hajj al-Tamattu'.  I have not performed it. What should I do know given the fact that I have left Makkah for my country?", "context": "", "response": "If you cannot go back to perform Tawaf al-Nisa, you should ask someone in Makkah to perform Tawaf al-Nisa. The tawaf has a prayer which you yourself perform after the Tawaf has been done. Your agent (wakil) should inform you after he completes the Tawaf. The recommended precaution is that the agent also perform the prayer on your behalf. Reference: sistani.org/25501 Question Answer sistani.org/25501", "category": "fiqh_qa_sistani"}
{"instruction": "I would appreciate, if you kindly tell me the necessary conditions by which a person becomes Mustati' (financially and bodily capable). I am asking this question because I really want to know whether or not I am qualified for Hajj.", "context": "", "response": "Hajj is obligatory on a person once in his lifetime, provided that he fulfils the following conditions:\n\nI. Being Baligh (adult).\n\nII. Being sane and free.\n\nIII. Because of proceeding to Mecca for Hajj, should not be obliged to commit a Haram act, avoidance of which is more important than Hajj, nor should he be compelled to forsake an obligatory work which is more important than Hajj.\n\nHe should be capable of performing Hajj, and this depends upon a number of factors:\n\n(a) He should possess provisions as described in relevant books and means for transportation, if need be, or he should have enough money to buy them, or get tickets.\n\n(b) He should be healthy and strong enough to go to Mecca and perform Hajj.\n\n(c) There should be no obstacle on the way. If the way is closed, or if a person fears that he will lose his life, or honor, while on his way to Mecca, or he will be robbed of his property, it is not obligatory on him to perform Hajj. But if he can reach Mecca by another route, he should go to perform Hajj, even if the other route is a longer one. But that route should not be unusually longer.\n\n(d) He should have enough time to perform all the acts of worship in Hajj.\n\n(e) He should possess sufficient money to meet the expenses of his dependents whose maintenance is obligatory on him, like, his wife and children, as well as the expenses of those who have to be paid.\n\n(f) On return from Hajj, he should have some means of livelihood, like, income from the property, farming, business, employment etc. so that he may not lead a life of hardship. Reference: sistani.org/15607 Question Answer sistani.org/15607", "category": "fiqh_qa_sistani"}
{"instruction": "If I have taken loan from my company where I am working and have still not completed my installments i.e. my loan is still not paid & some balance is to be paid. Is it permissible for me to perform Hajj?", "context": "", "response": "There is no objection to making the Hajj pilgrimage to Mecca, but due to your debt which has not been paid as yet, your Hajj would not be considered Hajjat al-Islam (obligatory Hajj). Reference: sistani.org/15606 Question Answer sistani.org/15606", "category": "fiqh_qa_sistani"}
{"instruction": "A single young man has become capable to perform hajj; he is also thinking about marriage. Now if he goes for hajj, his marriage ceremony will be delayed for a while. Which of the two is preferable [marriage or pilgrimage]?", "context": "", "response": "He should perform the hajj and postpone the marriage unless postponing the marriage entails difficulty to the extent that it becomes unbearable. Reference: sistani.org/26285 Question Answer sistani.org/26285", "category": "fiqh_qa_sistani"}
{"instruction": "If the exam schedule for a student conflicts with the timing of the hajj, is it permissible for him to postpone the hajj that year especially if the exam was very important for him?", "context": "", "response": "If he is sure that he will be able to perform hajj in the following year, it is permissible for him to postpone it; otherwise, it is not permissible. However, if postponing the exam will cause difficulty to such an extent that it is normally unbearable, it is not obligatory on him to perform hajj that year. Reference: sistani.org/26119 Question Answer sistani.org/26119", "category": "fiqh_qa_sistani"}
{"instruction": "I am working in a company and supposed to shake hands with customers, male or female.  If don't do that, it would be considered impolite and there is a risk of losing my job and suffering the aftermath? What should I do?", "context": "", "response": "A Muslim man is not allowed to shake hands with a woman without a barrier, such as gloves, unless refraining from shaking hands will put him in a considerable harm or unbearable difficulty. In the latter case, he is allowed to shake hands to the extent of necessity only. Reference: sistani.org/15243 Question Answer sistani.org/15243", "category": "fiqh_qa_sistani"}
{"instruction": "Can we make a movie and photographs with Na-Mahrams without hijab and mixed gatherings, who usually wear Hijab?", "context": "", "response": "It is not permissible as a measure of precaution. Reference: sistani.org/15188 Question Answer sistani.org/15188", "category": "fiqh_qa_sistani"}
{"instruction": "What is the best modest dress according to Islamic laws?", "context": "", "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. If one wears other than the Abaya, then it should cover the mentioned areas, and with that said a Muslim woman should prefer to choose wearing an Abaya (Chador). Reference: sistani.org/15256 Question Answer sistani.org/15256", "category": "fiqh_qa_sistani"}
{"instruction": "Can I remove my Hijab in time of danger?", "context": "", "response": "If there is a real danger threatening you because of your Islamic dress, you can remove it only to the necessary extent, and if one can move to an area where they can wear the Hijab, they should move there. Reference: sistani.org/15257 Question Answer sistani.org/15257", "category": "fiqh_qa_sistani"}
{"instruction": "What are the minimum requirements of Hijab (Islamic modest dress) for a Muslim woman?", "context": "", "response": "Woman should conceal all her body (including arms and legs) and hair from a man who is non-Mahram, and as an obligatory precaution, she should conceal herself even from a Na-baligh boy who is able to discern between good and evil, and could probably be sexually excited. But she can leave her face and hands upto wrists uncovered in the presence of Na-Mahram, as long as it does not lead him to casting a sinful, evil glance or her to doing something forbidden; for in both these cases, she must cover them. Reference: sistani.org/15258 Question Answer sistani.org/15258", "category": "fiqh_qa_sistani"}
{"instruction": "I am a married man and live in a joint family system; my father, mother, grand father, my younger brother and my uncle live in my house; how about my wife's hijab in such a situation?", "context": "", "response": "Your wife is Mahram to your father and grandfather only and not to your uncle or brother, and must observe Hijab from them (your uncle and brother). Reference: sistani.org/15261 Question Answer sistani.org/15261", "category": "fiqh_qa_sistani"}
{"instruction": "Is the chin obligatory to be covered as a form of Hijab, or is it part of the face, and not obligatory to be covered?", "context": "", "response": "When the woman wears Hijab, usually her head, neck and body is covered, including the chin and some extra area, this part is not compulsory to cover. Reference: sistani.org/26286 Question Answer sistani.org/26286", "category": "fiqh_qa_sistani"}
{"instruction": "Can a woman wear a wig and show the wig hair (synthetic or natural hair) to a non-Mahram?", "context": "", "response": "It must be covered Reference: sistani.org/26294 Question Answer sistani.org/26294", "category": "fiqh_qa_sistani"}
{"instruction": "Is hypnotism permissible?", "context": "", "response": "If it puts a person in harm\u2019s way, it is har\u00e3m, and therefore forbidden. Reference: sistani.org/15242 Question Answer sistani.org/15242", "category": "fiqh_qa_sistani"}
{"instruction": "Can we eat food cooked by a non Muslim when we do not know whether or not it is Taher?", "context": "", "response": "A Muslim is allowed to eat any food made by a person whose faith and religion is not known to him, no matter whether that person touched it with wetness or did not touch it, provided that he does not know or is not sure that the food consists of what is forbidden to him. Reference: sistani.org/15235 Question Answer sistani.org/15235", "category": "fiqh_qa_sistani"}
{"instruction": "Can we eat a meal that has been cooked by a non-Muslim whose religion we do not know?", "context": "", "response": "It is permissible to eat the food (non-meat, e.g. pasta, salad, cake) and it is not necessary for the Muslim to question the person who prepared the food about his beliefs or disbeliefs, or whether or not he had touched the food, even if that inquiry is very convenient and natural for one who wants to ask. Reference: sistani.org/15236 Question Answer sistani.org/15236", "category": "fiqh_qa_sistani"}
{"instruction": "What is the general rule about foods made by Ahl-e Kitab (People of the Books)?", "context": "", "response": "Since the followers of the past revealed religions (that is, the Jews, the Christians and the Zoroastrians) are ritually pure, many of the problems concerning the status and permissibility of the food are resolved when we live in their midst. It becomes permissible for us as Muslims to eat from their food no matter whether they touched it with their wet hands or not as long as we do not know or are not sure that it consists of what is forbidden to us, like intoxicating drinks. As for meat, fat and their extracts, they are Haram and cannot be used unless one is sure that they are Halal. Reference: sistani.org/15238 Question Answer sistani.org/15238", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "response": "It is not permissible to use such oils for cooking and eating but using them for any other purposes is permissible, e.g as an emollient for the skin. Reference: sistani.org/15240 Question Answer sistani.org/15240", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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/15241 Question Answer sistani.org/15241", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a female to ride a horse?", "context": "", "response": "It is not permissible if it causes sexual arousal, to her or the one viewing. Reference: sistani.org/26296 Question Answer sistani.org/26296", "category": "fiqh_qa_sistani"}
{"instruction": "Some women use certain pills to delay the onset of their monthly period so as to be able to perform their religious obligations, such as fasting and hajj  rituals. These pills upset the equilibrium of hormones in the body, which in turn affect the period, rendering it irregular, so much so that the duration, when the woman is tahir, is some ten days or more or slightly less. It is worth noting that the type of blood, of menstruation during this time, is identical to that which the woman witnesses during her regular period.", "context": "", "response": "What is the ruling on this matter? Reference: If the number of days of her being Tahir is ten days or more, the blood that appears before this duration and that which follows it should be treated as two separate Haydh  (menstruation). \n\nShould the duration of being Tahir be less than ten days, and the total of the two bloods and the intervening Tahir duration are more than ten days, the blood that coincides with the days of the period, not the other one, is considered Haydh, the other Istihadha (undue menses), as a matter of course, except when that which is in the period is ahead, and the second blood bears the characteristics of Haydh. In this case the part which is not exceeding ten days is allotted to the first haydh, even if it does not coincide with the days of period and the woman not being of an irregular period. If any one of them fulfils the conditions of period, she must consider the one that does as Haydh and the other, that does not, Istihadha. If both are equal, the inclination is to make the first Haydh, irrespective whether or not the two demonstrate the signs of Haydh. Reference: sistani.org/15229 Question Answer sistani.org/15229", "category": "fiqh_qa_sistani"}
{"instruction": "Some women take certain medication to delay their monthly period, especially during Ramadhan and Hajj. However, in some cases intermittent (irregular) blood appears during their period time. This blood does not have the same characteristics of Haydh.  What is the ruling in this case?", "context": "", "response": "Based on this question, the ruling of Haydh is not applicable to the intermittent blood, as it does not have the characteristics and duration (3 days) of Haydh, so their fast of the month of Ramadhan and Hajj is valid. Reference: sistani.org/15230 Question Answer sistani.org/15230", "category": "fiqh_qa_sistani"}
{"instruction": "A woman has regular monthly period and the menstrual discharge had ended and she became tahir in the seventh day. Her husband went to bed with her. Afterwards discharge reappeared and continued until the tenth day. Is she sinful? If so, is Kaffarah  due?", "context": "", "response": "No sin shall be upon her and no kaffarah is required . Reference: sistani.org/15232 Question Answer sistani.org/15232", "category": "fiqh_qa_sistani"}
{"instruction": "What is your ruling on pills that women take in order to delay the onset of their monthly menstrual cycle, so one can perform the rituals of Hajj, or enter the shrine of the Imam's (as), for example?", "context": "", "response": "They are permitted to use them. Reference: sistani.org/15534 Question Answer sistani.org/15534", "category": "fiqh_qa_sistani"}
{"instruction": "Is it necessary for a woman to compensate the prayers and fasts which she missed during menses?", "context": "", "response": "A woman must perform the Qadha of the fasts which she has missed during her menstrual period. However, Qadha of prayers is not obligatory on her . Reference: sistani.org/15233 Question Answer sistani.org/15233", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for the husband to go to bed with his wife after the expiration of her nifas (bleeding that occurs after childbirth, miscarriage, or abortion), which is ten days, and the continuation of discharge of an istihadha type, noting that bleeding continued for some eighteen days?", "context": "", "response": "It is permissible. Reference: sistani.org/14855 Question Answer sistani.org/14855", "category": "fiqh_qa_sistani"}
{"instruction": "Some women take certain medication to delay their monthly period, especially during Ramadhan and hajj. However, in some cases intermittent blood appears during their period time. This blood does not have the same characteristics of haydh. It is noteworthy that if they abandon taking such medication, Haydh will ensure some three days after its usual time; what is the ruling in this case?", "context": "", "response": "As the question goes, Haydh rules do not cover such intermittent blood. Reference: sistani.org/14856 Question Answer sistani.org/14856", "category": "fiqh_qa_sistani"}
{"instruction": "Some women use certain pills to delay the onset of their monthly period so that they be able to perform their religious obligations, such as fasting and hajj rituals. These pills upset the equilibrium of hormones in the body, which in turn affect the period, rendering it irregular, so much so that the duration, when the woman is tahir, is some ten days or more or slightly less. It is worth noting that the type of blood, of menstruation during this time, is identical to that which the woman witnesses during her regular period. What is the ruling on this matter?", "context": "", "response": "If the number of days of her being tahir is ten days or more, the blood that appears before this duration and that which follows it should be treated as two separate haydh (menstruation). Should the duration of being tahir be less than ten days, and the total of the two bloods and the intervening tahir duration are more than ten days, the blood that coincides with the days of the period, not the other one, is considered haydh, the other istihadha (undue menses), as a matter of course, except when that which is in the period is ahead, and the second blood bears the characteristics of haydh. In this case the part which is not exceeding ten days is allotted to the first haydh, even if it does not coincide with the days of period and the woman not being of an irregular period. If any one of them fulfills the conditions of period, she must consider the one that does as haydh and the other, that does not, istihadha. If both are equal, the inclination is to make the first haydh, irrespective whether or not the two demonstrate the signs of haydh. Reference: sistani.org/14857 Question Answer sistani.org/14857", "category": "fiqh_qa_sistani"}
{"instruction": "If in the first and last days of Haydh, a brown pink outcoming is observed (for one or 2 days) and this is regular in all Haiz times, should this outcoming be considered Haiz or it is Estehaza?", "context": "", "response": "If you observe blood for the first three consecutive days and there is no stop in the middle, all what you have observed is treated as Haydh. Whatever blood you observe until ten days comes into the category of Haydh and is treated as Haydh. After ten days, the blood seen is considered as Istihadha. Reference: sistani.org/15546 Question Answer sistani.org/15546", "category": "fiqh_qa_sistani"}
{"instruction": "When discussing the rulings of Haydh or Istihadha, how many hours are meant by three days or ten days?", "context": "", "response": "Three days is considered as 72 hours from the commencement of bleeding, and ten days as 240 hours.\n\nHowever, if for instance, bleeding commenced at 10:00 pm on Saturday (bleeding starts at night not at day), then one is not required to wait till 10:00 pm on Tuesday, rather on sunset of Tuesday will be the completion of three days, and also the sunset of the following Tuesday will be the completion of 10 days. Reference: sistani.org/26307 Question Answer sistani.org/26307", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling of women over the age of sixty who see blood, is it considered as Haydh or Istihadha?", "context": "", "response": "The bleeding that women above the age of sixty (lunar years) experience is not ruled as Haydh, and as obligatory precaution it is considered as Istihadha, and there is no difference in ruling if she was a Sayyidah or not. As for the bleeding between the age of fifty and sixty years (lunar) years it is considered Haydh, if it has the attributes of her menstruation (monthly period), whether she was a Sayyidah or not.\n\n*Sixty lunar years is equivalent to approximately fifty eight solar years and eighty days.\n\n*A Sayyidah is a female descendant of Hashim, the great grandfather of Prophet Mohammed (Peace be upon him). Reference: sistani.org/26338 Question Answer sistani.org/26338", "category": "fiqh_qa_sistani"}
{"instruction": "Up to what age does the ruling of Haydh apply for women?", "context": "", "response": " The bleeding that women above the age of sixty lunar years\u2019 experience is not ruled as Haydh (menstruation).\n\n*Sixty lunar years is equivalent to approximately fifty eight solar years and eighty days. Reference: sistani.org/26331 Question Answer sistani.org/26331", "category": "fiqh_qa_sistani"}
{"instruction": "When a woman is in in her menstruation (Haydh - monthly period) can she recite more than seven verses from the holy Quran?", "context": "", "response": "Except for the four verses of obligatory prostration \u2013 Sajdah \u2013 which are not permitted to recite during the state of menstruation \u2013 Haydh, reciting more than seven verses of the holy Quran is permitted, and according to some jurists it is disapproved \u2013 Makrooh \u2013 hereby meaning that the reward of its recitation is less. Reference: sistani.org/26332 Question Answer sistani.org/26332", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling of sexual intercourse with ones wife during her menstrual period?", "context": "", "response": "Vaginal sexual intercourse is unlawful for the man and the woman during her state of Haydh (menstruation), and anal sexual intercourse based on obligatory precaution with a woman without her consent is not permitted. Reference: sistani.org/26333 Question Answer sistani.org/26333", "category": "fiqh_qa_sistani"}
{"instruction": "Is it problematic for women in menstruation to listen to the live recitation of the verses of obligatory prostration (Sajdah)?", "context": "", "response": "Listening is not Haram (not prohibited); however, if they listen to the recitation of the verses of obligatory prostration (Sajdah) they must perform prostration (Sajdah) instantly. Reference: sistani.org/26334 Question Answer sistani.org/26334", "category": "fiqh_qa_sistani"}
{"instruction": "For the female lady who is on her monthly period \u2013 Haydh (or similar situation), to what extent can they get close to the shrine of the Imams (peace be upon them)?", "context": "", "response": "Sitting in the courtyards and outer parts of the building of the shrine of the infallible Imams which are not designated as a mosque (Masjid) is permissible. However in the building in which the shrine of the infallible Imam (as) is located, based on obligatory precaution, she is not allowed to sit there but she is allowed to enter from a door and exit from another. Reference: sistani.org/26335 Question Answer sistani.org/26335", "category": "fiqh_qa_sistani"}
{"instruction": "For the female lady who is on her monthly period (Haydh) can she partake in a marriage contract (Aqid Nikah)?", "context": "", "response": "There is no problem in it. Reference: sistani.org/26336 Question Answer sistani.org/26336", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling of recitation or memorisation of the holy Quran during the days where a lady is in the state of her monthly period (Haydh), or Janabah , or Nifas?", "context": "", "response": "There is no problem in the recitation or memorisation of the holy Quran in such situations, except for the verses for which prostration (Sajdah) is obligatory.\n\nThese verses are found in four chapters of the Quran:\n\nSurat al-Sajdah (Chapter 32) Verse 15\n\nSurah Fussilat (Chapter 41) Verse 37\n\nSurah al-Najm (Chapter 53) Verse 62\n\nSurah al-Alaq (Chapter 96) Verse 19 Reference: sistani.org/26337 Question Answer sistani.org/26337", "category": "fiqh_qa_sistani"}
{"instruction": "A lady who is 54 years old and non-Sayyid gets a month cycle like normal Hayd. Can she follow the rules of haydh or Istihadha?", "context": "", "response": "It is Haydh (menstruation). Reference: sistani.org/15032 Question Answer sistani.org/15032", "category": "fiqh_qa_sistani"}
{"instruction": "A woman has regular monthly period and the menstrual discharge had ended and she became tahir in the seventh day. Her husband went to bed with her. Afterwards discharge reappeared and continued until the tenth day. Is she sinful? If so, is Kaffarah due?", "context": "", "response": "No sin shall be upon her and no Kaffarah is required. Reference: sistani.org/15030 Question Answer sistani.org/15030", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to put on the ihr\u00e3m for hajj from the city of Jeddah? If it is not permissible, what should one do since the plane lands in Jeddah?", "context": "", "response": "Jeddah is neither a Miq\u00e3t nor parallel to any of the Miq\u00e3ts; therefore, it is not in order to put on the ihr\u00e3m from there for \u2018Umrah or Hajj. However, if one knows that between Jeddah and the Haram [the holy territory around Mecca], there is a place which is parallel to one of the Miq\u00e3ts \u2014this is not improbable, if one looks for a parallel of Juhfah\u2014 he can put on the Ihr\u00e3m from there by offering Nadhr. [Nadhr means making a vow in the name of All\u00e3h that he will put on the Ihram from place x.] Reference: sistani.org/15254 Question Answer sistani.org/15254", "category": "fiqh_qa_sistani"}
{"instruction": "We usually receive wedding invitation cards, which have \u2018In the Name of Allah\u2019 written on them. What should we do with them, as we are not allowed to throw them in the sea and it is difficult to bury them? Can we give them to the places that gather paper to be recycled?", "context": "", "response": "You can give them to a recycling company, or you can bury them in the ground. Reference: sistani.org/15223 Question Answer sistani.org/15223", "category": "fiqh_qa_sistani"}
{"instruction": "Other than throwing papers with the name of Allah and other personalities in water (which is technically not permissible according to the laws of the West to avoid pollution and other things) what can Muslims do?", "context": "", "response": "Are we permitted to recycle these things in government-sponsored programs? Reference: You can give them to a recycling company, you can bury them in the ground, or place them in a flowing river. Reference: sistani.org/15224 Question Answer sistani.org/15224", "category": "fiqh_qa_sistani"}
{"instruction": "What\u2019s the ruling for men attending mixed places such as swimming pools and gyms, where women are usually  indecently dressed?", "context": "", "response": "Also what\u2019s the ruling supposing that there is no lustful indecent look from the man. Reference: Attending mixed swimming pools is not permissible, and also places that men and women are indecently dressed (semi nude) if it results in a sin (Haram), also in accordance to obligatory precaution they should be avoided even if does not result in a sin (Haram). Reference: sistani.org/15172 Question Answer sistani.org/15172", "category": "fiqh_qa_sistani"}
{"instruction": "What is the concept of co-education in Islam?", "context": "", "response": "If religious standards are observed and if it entails no evil, there would be no objection in it. Reference: sistani.org/15034 Question Answer sistani.org/15034", "category": "fiqh_qa_sistani"}
{"instruction": "Are men and women allowed to work together in the same company?", "context": "", "response": "If there is no fear of falling into a sin, there would be no objection to it. Reference: sistani.org/15035 Question Answer sistani.org/15035", "category": "fiqh_qa_sistani"}
{"instruction": " Is it permissible to attend a social gathering (non-Religious or non-educative gathering) in which women are in complete, proper Hijab?", "context": "", "response": "It is permissible per se. Reference: sistani.org/15173 Question Answer sistani.org/15173", "category": "fiqh_qa_sistani"}
{"instruction": "Can a Muslim individual take part in lectures, seminars, etc. in which women are in complete, proper Hijab?", "context": "", "response": "There is no problem in it. Reference: sistani.org/15174 Question Answer sistani.org/15174", "category": "fiqh_qa_sistani"}
{"instruction": " Can I eat at the house of Ahle Kitab even though their books aren't the true Bible and Torah?", "context": "", "response": "If their food is made from the meat, the fat, and their derivatives of an animal which has not been slaughtered according to Islamic rules, it is not permissible; otherwise, there is no problem. Reference: sistani.org/15181 Question Answer sistani.org/15181", "category": "fiqh_qa_sistani"}
{"instruction": "What is the limit and scope of interaction for a revert to Islam whose family are not Muslims \u2013 they may either be People of the Book or non-believers? What guidance would you offer them?", "context": "", "response": "He must keep good relation with his parents, brothers and sisters and behave in such a manner that they are attracted towards the religion of Islam. Reference: sistani.org/15182 Question Answer sistani.org/15182", "category": "fiqh_qa_sistani"}
{"instruction": "Has Istikh\u00e3ra any basis in the Shari\u2018a? Is there a problem in repeating the Istikh\u00e3ra [for the same intention] by paying alms [before it] in order to get a guidance that is to one\u2019s liking?", "context": "", "response": "One may resort to Istikhara in situations where he is confused and cannot prefer one side [of the issue] to the other, after having pondered over it and having consulted [those who know about it]. It is not Haram to go against the Istikhara, though it may cause one to be regretful. Repeating the Istikhara is not right, unless it is for a different issue, similar to if one pays alms (Sadaqa) and continues with the same situation.  Reference: sistani.org/15221 Question Answer sistani.org/15221", "category": "fiqh_qa_sistani"}
{"instruction": " When is it good or necessary to perform an Istikhara?", "context": "", "response": "Istikhara is done when you are confused and perplexed. One must first of all consult experts or wise individuals to see if he can reach a decision. If after seeking experts' advice he still remains confused, he can then do Istikhara. You must know that when an act is good in itself, there is no need to make Istikhara for it.The best times to perform Istikhara is after the obligatory or recommended prayers, and also before sunrise on the blessed day of Friday. Reference: sistani.org/15222 Question Answer sistani.org/15222", "category": "fiqh_qa_sistani"}
{"instruction": "I am a girl who has received many proposals for marriage but each time my father has done istikhara and it came out \"bad\". What should I do? Should I keep waiting until the istikhara comes out \"good\"?", "context": "", "response": "The woman and her guardians should give importance to the qualities of the man she chooses to marry. She should not marry except a man who is religious, chaste, of good character, not a drunkard or someone who commits sins and evil deeds. It is better not to reject the proposition of a man who is religious and of good character. The Prophet has said, \u201cWhen a man whose religion and character pleases you comes to you [with a proposition], then marry him. If you do not do so, there will be chaos and a great corruption in the world.\u201d It is not good to rely on Istikhara when he/she can do research about the character and background of someone who comes with a proposal. Reference: sistani.org/25551 Question Answer sistani.org/25551", "category": "fiqh_qa_sistani"}
{"instruction": "Sperm was taken from a husband to be implanted in his wife's womb. Afterwards the husband died. The sperm was implanted in the womb of his widow. A male baby was born to the widow. What is the ruling on the born child and inheritance?", "context": "", "response": "The born child is the offspring of the husband, from whom the sperm was taken. As for the inheritance, the child shall not inherit the father. Reference: sistani.org/15216 Question Answer sistani.org/15216", "category": "fiqh_qa_sistani"}
{"instruction": "Does an adopted child inherit?", "context": "", "response": "No, he does not inherit the person who has adopted him, unless the deceased states in his will specifically that the adopted child shall inherit from the 1/3 estate. Reference: sistani.org/15217 Question Answer sistani.org/15217", "category": "fiqh_qa_sistani"}
{"instruction": "Does a temporary wife inherit her husband? What about the child from the temporary marriage?", "context": "", "response": "No, she does not, and yes, the child does inherit in the same situation as other children. Reference: sistani.org/15218 Question Answer sistani.org/15218", "category": "fiqh_qa_sistani"}
{"instruction": "My aunt had received a house from her mother, brothers and sisters by mutual consent from their inheritances. Now my aunt has expired leaving behind only one married daughter (F) a widowed daughter-in-law (L) of her dead son (M) and two grandsons (A) and (H) from her dead son (M). What are their respective inheritances?", "context": "", "response": "The daughter inherits her mother's entire property. Reference: sistani.org/15219 Question Answer sistani.org/15219", "category": "fiqh_qa_sistani"}
{"instruction": "A lady is the only survival heir amongst her two brothers and two sisters. Does she inherit the whole property or is it to be distributed also amongst her dead brothers and sisters\u2019 children?", "context": "", "response": "If they have children, or any of their parents alive, they inherit the deceased; otherwise she will inherit her brothers and sisters. Reference: sistani.org/15220 Question Answer sistani.org/15220", "category": "fiqh_qa_sistani"}
{"instruction": "What does Taqlid mean in religious laws?", "context": "", "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 when 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 that 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/15213 Question Answer sistani.org/15213", "category": "fiqh_qa_sistani"}
{"instruction": "What are the ways through which I can identify the most learned of Mujtahids?", "context": "", "response": "There are three ways of identifying a Mujtahid, and the A'alam (most learned):\n\n*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;\n\n*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 Mujtahid or an A'lam can also be established by a statement of only one trusted and reliable person;\n\n*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/15215 Question Answer sistani.org/15215", "category": "fiqh_qa_sistani"}
{"instruction": "Can I take an urgent loan from a non-Muslim bank, even if I know that the bank will charge interest?", "context": "", "response": "If a Muslim intends to get a loan from such banks, it is necessary that he should do so with the intention that it is a transaction without return, even if he knows that he will end up paying the capital as well as the interest. And he should not do so with the intention of getting the loan with the condition of [paying] interest. Reference: sistani.org/15205 Question Answer sistani.org/15205", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to take interest from unbelievers, especially for those who live in a non-Muslim country?", "context": "", "response": "It is permissible to receive interest from non-Muslims and their banks. Reference: sistani.org/15207 Question Answer sistani.org/15207", "category": "fiqh_qa_sistani"}
{"instruction": "If I know that the bank will give me interest even without stipulating the conditions, is it permissible for me to deposit in a savings account that takes the form of a term-deposit?", "context": "", "response": "Yes, it is permissible, as long as you do not stipulate the conditions of interest. Reference: sistani.org/15208 Question Answer sistani.org/15208", "category": "fiqh_qa_sistani"}
{"instruction": " Is it permissible to deposit or borrow money from Muslim banks whereby the interest is either received or paid out?", "context": "", "response": " It is permissible to deposit money in a bank without prior condition for interest and it is as well permissible to take interest, if the bank in which money is deposited belongs to Muslims. If it belongs to government, it is permissible to take interest provided that half of the interest is given away to poor people (Momineen of them). Reference: sistani.org/15211 Question Answer sistani.org/15211", "category": "fiqh_qa_sistani"}
{"instruction": " Is it permitted to pay interest to non-Muslims and also take interest from them?", "context": "", "response": "Giving interest to a non-Muslim in a deal that is based on interest is impermissible and receiving it (interest) is permissible and there is no objection in it. Reference: sistani.org/15212 Question Answer sistani.org/15212", "category": "fiqh_qa_sistani"}
{"instruction": "A Muslim deliberately torches his insured house so that he may receive compensation from the non-Muslim insurance company. Is he allowed to do this? And is it permissible for him to receive the compensation?", "context": "", "response": "It is not permissible for him to destroy and waste the property, nor is it allowed for him to give false information to the insurance company for the purpose mentioned above. The money received [in this process] is not lawful. Reference: sistani.org/15201 Question Answer sistani.org/15201", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to cheat insurance companies in non-Muslim countries when one is confident that it would not tarnish the image of Islam and Muslims?", "context": "", "response": "It is not permissible. Reference: sistani.org/15202 Question Answer sistani.org/15202", "category": "fiqh_qa_sistani"}
{"instruction": "A Muslim in the West claims that he used to drive in his country for many years and supports his claim with a document from a given source so that he gets a preferable rate for his insurance premium. Is he allowed to change the fact in his statement, even if it is by tawriya (equivocation)? Is it permissible to help him for this purpose?", "context": "", "response": "Lying for the above mentioned purpose is not permissible, nor is it allowed to claim money in this way; and duplicity in this is helping in committing a sin. Reference: sistani.org/15203 Question Answer sistani.org/15203", "category": "fiqh_qa_sistani"}
{"instruction": "Is life insurance permissible?", "context": "", "response": "If the person who receives life insurance pays money and the insuring company is committed to insure him against illness or any incidents, there is no problem. As well, as part of this contract, the insured person can stipulate that at the end of the period of insurance, the company should give him or someone else the equivalent amount or more than what he himself had paid.  Reference: sistani.org/15204 Question Answer sistani.org/15204", "category": "fiqh_qa_sistani"}
{"instruction": "If a man who wants to marry a woman, and she claims that observed the waiting period (\u2018idda), does one need to investigate further or can they rely on her statement?", "context": "", "response": "If her statement is deemed to be truthful, they can rely on her statement, and one does not need to investigate further, unless she was considered to be lying. Reference: sistani.org/15197 Question Answer sistani.org/15197", "category": "fiqh_qa_sistani"}
{"instruction": "A Muslim man who is married to a Muslim woman migrated from his country.", "context": "", "response": "After a lengthy stay in the West, he wants to embark on a temporary marriage with a woman from Ahlul Kitab just a few days after divorcing his Muslim wife.\n\nIs this permissible for him, especially when his Muslim wife is still in her waiting period (al-\u2018idda)? Reference: The temporary marriage mentioned in the question is considered invalid because the wife who is in her waiting period of a revocable divorce is still considered as a wife. \n\nIf he has a Muslim wife, temporary marriage with an Ahlul Kitab woman is not permissible without her consent; nay, even with her consent, it is not permissible, based on compulsory precaution. Reference: sistani.org/15198 Question Answer sistani.org/15198", "category": "fiqh_qa_sistani"}
{"instruction": "Is invocation of the Jinn (spirits) with a view to solving the problems of the faithful permissible?", "context": "", "response": "If it puts a person, (who one must not harm), in harm\u2019s way, it is Har\u00e3m, and therefore forbidden. Reference: sistani.org/15193 Question Answer sistani.org/15193", "category": "fiqh_qa_sistani"}
{"instruction": "Why should we do Istibra and how is it done?", "context": "", "response": "Istibr\u0101\u02be is a recommended (musta\u1e25abb) act performed by men after urinating in order to be confident that no urine is left in the urethra, and its not compulsory to perform. It is performed by the following way: after urinating, the anus is first purified if it has become impure; then, the middle finger of the left hand is slid three times from the anus up to the scrotum; then, the thumb is placed on the penis and the forefinger is placed under the penis, and the thumb and forefinger are pulled three times along the penis up to the point of circumcision; finally, the end of the penis is pressed three times. Reference: sistani.org/15186 Question Answer sistani.org/15186", "category": "fiqh_qa_sistani"}
{"instruction": "If a person doubts whether he performed Istibra or not, what should he do?", "context": "", "response": "If a person doubts whether he has performed istibr\u0101\u02be or not and fluid comes out and he does not know whether it is pure or not, it is impure; and in the event that he performed wu\u1e0d\u016b\u02be, his wu\u1e0d\u016b\u02be becomes void (b\u0101\u1e6dil).\n\nIf someone who has not performed Istibr\u0101\u02be becomes confident that no urine is left in the urethra due to the passing of time since he urinated, and if he then sees some fluid and doubts whether it is pure or not, that fluid is pure and it does not invalidate wu\u1e0d\u016b\u02be either. Reference: sistani.org/15185 Question Answer sistani.org/15185", "category": "fiqh_qa_sistani"}
{"instruction": "I sometimes doubt, before or after urinating, or even during sexual arousal, a liquid comes out of the urine, what's the ruling on this liquid, is it Taher and does it invalidate my Wudhu?", "context": "", "response": "The fluid that sometimes comes out of the penis as a result of sexual arousal, called \u2018madh\u012b\u2019, is pure. And the fluid that sometimes comes out after the ejaculation of semen, called \u2018wadh\u012b\u2019, is also pure, and does not require ghusl. As for fluid that sometimes comes out after urinating and which is called \u2018wad\u012b\u2019, if it has not come into contact with urine, it is pure. Furthermore, in the event that a person performs istibr\u0101\u02be after urinating and then fluid comes out and he doubts whether it is urine or one of these three fluids, it is pure.  The passing of these liquids are pure and do not invalidate wu\u1e0d\u016b\u02be either. Reference: sistani.org/26362 Question Answer sistani.org/26362", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to invest in companies who deal in part, in intoxicating drinks without the possibility of separating one\u2019s investment from that of the others in that line of production?", "context": "", "response": "It is not permissible to participate or deal in the production of intoxicating drinks. Reference: sistani.org/15169 Question Answer sistani.org/15169", "category": "fiqh_qa_sistani"}
{"instruction": "A Muslim took a loan from another Muslim. After a while the market value of that amount goes down. How much should he pay back to the creditor? The amount that he got as loan or its equivalent in the market value at the time of payment? Does the rule differ if the creditor is non-Muslim?", "context": "", "response": "He has to pay the same amount that he got as loan; and there is no difference whether the creditor was Muslim or non-Muslim. Reference: sistani.org/15170 Question Answer sistani.org/15170", "category": "fiqh_qa_sistani"}
{"instruction": "Can I invest my money in the stock market?", "context": "", "response": "There is no objection in it per se, Reference: sistani.org/15171 Question Answer sistani.org/15171", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to buy meat thinking that it is slaughtered according to Islamic laws from a super-market owned by a Muslim who [also] sells alcoholic drinks?", "context": "", "response": "Yes, it is permissible; and it is hal\u00e3l to eat, even if it previously came from a non-Muslim as long as there is a likelihood that the shopkeeper has ascertained that it was slaughtered according to the shari\u2018a laws; but not if there is no such likelihood. Reference: sistani.org/15164 Question Answer sistani.org/15164", "category": "fiqh_qa_sistani"}
{"instruction": "Meat companies slaughter a large number of chickens at one time [that is, simultaneously]. Now if the person running the slaughtering machine is a Muslim, who says takb\u00edr and says the name of All\u00e3h only once at the time of slaughtering all the chicken [simultaneously], is it permissible for us to eat those chickens? If we have doubt about these chickens being hal\u00e3l, can we [ignore that doubt and] eat them and consider them pure (t\u00e3hir)?", "context": "", "response": "If he repeats the name of All\u00e3h as long as the machine is continuing to slaughter, it is sufficient. In the event of doubt about its being hal\u00e3l (a doubt which arises concerning the mentioning of the name of All\u00e3h), it can be considered pure and be consumed. Reference: sistani.org/15165 Question Answer sistani.org/15165", "category": "fiqh_qa_sistani"}
{"instruction": "We enter some super markets in Europe and find meat in tin containers produced by a European company with the writing on the package that conveys the sense of it being \u201cHal\u00e3l\u201d or \u201cslaughtered according to Islamic laws\u201d. Is it permissible to buy and eat such meat?", "context": "", "response": "The writing [on the package] has no value if it does not lead to certainty [that it is actually Hal\u00e3l]. Reference: sistani.org/15166 Question Answer sistani.org/15166", "category": "fiqh_qa_sistani"}
{"instruction": "On the package of meat that is produced in Muslim countries by non-Muslim companies, it says, \u201cslaughtered according to Islamic laws\u201d. Are we allowed to eat that meat? Can we eat that meat, if it comes from Muslim companies in non-Muslim countries? And what is the ruling, if the source is non-Muslim company from a non-Muslim country?", "context": "", "response": "The writing [on the package] has no value at all. If the producer is a Muslim or it was produced in a place where Muslims are in the majority and it is not known that the producer is a non-Muslim, then it is permissible to eat it.\n\nBut if the producer is a non-Muslim or it was produced in a place where Muslims are not in the majority and it is not known that the producer is Muslim, then it is not permissible to eat it. Reference: sistani.org/15167 Question Answer sistani.org/15167", "category": "fiqh_qa_sistani"}
{"instruction": " Is the sweat of sexual intercourse Najis?", "context": "", "response": "It is Taher (pure), in all cases, whether the sexual intercourse was permissible or forbidden, and the sweat does not invalidate the prayers. Reference: sistani.org/15161 Question Answer sistani.org/15161", "category": "fiqh_qa_sistani"}
{"instruction": "Does a woman enter the state of Janabah, if she reaches orgasm without penetration?", "context": "", "response": "As for the fluid that is discharged from the vagina when a woman engages in foreplay or imagines lustful thoughts and which is not enough to dirty other places [such as her clothing], it is pure and does not require Ghusl to be performed and nor does it invalidate Wu\u1e0d\u016b. However, if the discharged fluid is a lot \u2013 to the extent that it can be called an \u2018ejaculation\u2019 and it dirties clothing \u2013 then in case it is discharged when the woman reaches sexual climax and complete sexual satisfaction (orgasm), it is impure and causes Jan\u0101bah. In fact, even if it is not discharged at that moment, based on obligatory precaution it is impure and causes jan\u0101bah. And whenever a woman doubts whether or not a discharge of fluid was to this extent, or she doubts whether or not fluid was discharged at all, performing Ghusl is not obligatory on her and nor does it invalidate Wu\u1e0d\u016b\u02be and Ghusl. Reference: sistani.org/15162 Question Answer sistani.org/15162", "category": "fiqh_qa_sistani"}
{"instruction": "When does a man enter the state of Janabah?", "context": "", "response": "A person becomes Junub (Junub is the term used to refer to a person who is in the state of Jan\u0101bah) in two ways:\n\n1. sexual intercourse;\n\n2. ejaculation of semen, whether he is asleep or awake, and whether it is a little or a lot, with or without lust, voluntarily or involuntarily. Reference: sistani.org/15163 Question Answer sistani.org/15163", "category": "fiqh_qa_sistani"}
{"instruction": "Where is Jabira applicable? I mean how can one make sure that he must perform Jabira instead of washing a sore or a fractured bone?", "context": "", "response": "Generally speaking, if there is an unbandaged wound, sore, or broken bone in one\u2019s face or hands, and if the use of water is harmful for it, one should wash the parts adjoining the wound. And it is better to pass wet hand on it , if it is not harmful to do so. Therefore, he should place a clean piece of cloth on it, and pass a wet hand over that cloth. But in case this action is also harmful, or the wound is Najis and it cannot be washed, the parts adjoining the wound should be washed from above downwards, and as an obligatory precaution, Tayammum should be done.  Reference: sistani.org/15151 Question Answer sistani.org/15151", "category": "fiqh_qa_sistani"}
{"instruction": "What is Jabira?", "context": "", "response": "The splint with which a wound or a fractured bone is bandaged or held tight and the medication applied to a wound etc. is called Jabira. Reference: sistani.org/15152 Question Answer sistani.org/15152", "category": "fiqh_qa_sistani"}
{"instruction": "Who is a Just ('Adil) person?", "context": "", "response": "A person is said to be just when 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 inquiries 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. Reference: sistani.org/15159 Question Answer sistani.org/15159", "category": "fiqh_qa_sistani"}
{"instruction": "Can I follow a prayer leader, if I do not know that he is Adil?", "context": "", "response": " You must make sure that he is just, or else, you cannot follow him, also ensure the has he other conditions of leading the prayer for example reciting the prayer correctly. Reference: sistani.org/15160 Question Answer sistani.org/15160", "category": "fiqh_qa_sistani"}
{"instruction": "Can a man kiss another man?", "context": "", "response": "If it is not with lustful intention, there is no objection in it. Reference: sistani.org/15148 Question Answer sistani.org/15148", "category": "fiqh_qa_sistani"}
{"instruction": "Can I kiss my girlfriend?", "context": "", "response": "It is not permissible and friendship with a non-mahram woman or girl is not allowed. Reference: sistani.org/15149 Question Answer sistani.org/15149", "category": "fiqh_qa_sistani"}
{"instruction": "Can I touch or kiss my fianc\u00e9?", "context": "", "response": "You cannot do so without a marriage contract (Nikah). Reference: sistani.org/15150 Question Answer sistani.org/15150", "category": "fiqh_qa_sistani"}
{"instruction": "Can a girl kiss their paternal / maternal uncle?", "context": "", "response": "There is no objection in it. Reference: sistani.org/26363 Question Answer sistani.org/26363", "category": "fiqh_qa_sistani"}
{"instruction": "Can a husband and wife kiss or hug, etc. one another in public places?,", "context": "", "response": "For example, greeting and welcoming one another in the airport which is quite common in Europe? Reference: It is not prohibited as as long as the wife's Hijab is kept and maintained, and does not encourage lust to onlookers, and its better to avoid such in public. Reference: sistani.org/26364 Question Answer sistani.org/26364", "category": "fiqh_qa_sistani"}
{"instruction": " Is it permissible to use the Sihm-e Imam (a.s.) in charitable projects while there are tens of thousands of believers who are in need of bread, cloths, etc.?", "context": "", "response": "In using the Sahm-e Imam (a.s.), it is important to consider the principle of priorities. It is a matter of obligatory precaution, the determination of \u201cmost important vis-\u00e0-vis the more important\u201d should be left to the discretion of the most learned jurist who is well informed about the general situation. Reference: sistani.org/15175 Question Answer sistani.org/15175", "category": "fiqh_qa_sistani"}
{"instruction": "Some governments are committed to providing housing for the needy under specific circumstances. Is it permissible for a Muslim to buy a house in which he resides for a short time (so that he will not be liable for khums [on that house]), and then he gives it out on rent so he can then go and live in a house subsidized by the government?", "context": "", "response": "Khums is not waived from a house just by living in it for a short while without actually being in need of it, as has been presumed in the question. Reference: sistani.org/15019 Question Answer sistani.org/15019", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to use the Sahm-e Im\u00e3m (a.s.) without seeking the permission of the marja\u2018 if a person can ascertain the need of any kind for its use with which the Imam (a.s.) would be pleased?", "context": "", "response": "It is not permissible; and one cannot attain the approval of the Imam (a.s.) by using his portion of the Khums without seeking the permission of the most learned Marja\u2018 \u2014in that it is possible that the Marja\u2019s permission is part of the approval of the Imam (a.s.). Reference: sistani.org/15176 Question Answer sistani.org/15176", "category": "fiqh_qa_sistani"}
{"instruction": "If a person acquires wealth without having worked for it , like, if someone gives him a gift, and that wealth exceeds his own annual expenses, does he have to pay Khums from the excess.", "context": "", "response": "Yes, it is obligatory to pay Khums from it, if a year runs over it. Reference: sistani.org/15280 Question Answer sistani.org/15280", "category": "fiqh_qa_sistani"}
{"instruction": "What is the difference between Khums and Zakat?", "context": "", "response": "Both are obligatory; Khums is on the surplus to annual expenses. If your income exceeds the annual expenses of yourself and your family, Khums (20%) should be paid from the excess. As for Zakat, it is payable on cattle, crops and silver, raisins and dates in accordance to the Islamic rulings. Reference: sistani.org/15178 Question Answer sistani.org/15178", "category": "fiqh_qa_sistani"}
{"instruction": "Is it obligatory for a woman to pay Khums on the cash amount that she receives from her husband as Mahr (dowry)?", "context": "", "response": "It is not obligatory. Reference: sistani.org/15179 Question Answer sistani.org/15179", "category": "fiqh_qa_sistani"}
{"instruction": "Can we give out of Sahm-e-Imam , as a donation to a hospital, that totally runs on charitable donations and is a non-profit making organization?", "context": "", "response": "Can I give my Sahm-e Imam to a local mosque for its reconstruction and renovation? Reference: You can spend the portion with permission from a Marja\u2019 Taqlid or with permission from his representative (Wakil). Reference: sistani.org/15180 Question Answer sistani.org/15180", "category": "fiqh_qa_sistani"}
{"instruction": "I am sayed and my brother is poor. He needs money to support his family and children.  Can I give him my Sahm-e Sadat from my khums?", "context": "", "response": "Generally, it is permissible to give him Sahm-e Sadat. Reference: sistani.org/25643 Question Answer sistani.org/25643", "category": "fiqh_qa_sistani"}
{"instruction": "Can I give Khums to my parents?", "context": "", "response": "It is not permissible as they are your Wajibun-Nafaqa; i.e. it is obligatory for you to provide for their food, clothing and medical expenses, if they do not have a source of income. Reference: sistani.org/25644 Question Answer sistani.org/25644", "category": "fiqh_qa_sistani"}
{"instruction": "Is it obligatory to pay Khums from my jewellery?", "context": "", "response": "If you have used them within a year after you bought them or received them as gifts, Khums is not payable on them. Reference: sistani.org/25645 Question Answer sistani.org/25645", "category": "fiqh_qa_sistani"}
{"instruction": "Is Khums payable on my last year's bank balance?", "context": "", "response": "Khums is not payable, if you paid Khums from your balance last year. Reference: sistani.org/25646 Question Answer sistani.org/25646", "category": "fiqh_qa_sistani"}
{"instruction": "Is Khums payable on the money which I have lent to my friend?", "context": "", "response": "If a year has passed over it, Khums should be paid from it, when its possible and able to obtain the money. Reference: sistani.org/25647 Question Answer sistani.org/25647", "category": "fiqh_qa_sistani"}
{"instruction": "Is Khums payable on kitchen utensil, household gadgets, sofa and appliances?", "context": "", "response": "If they are used within the first year, Khums is not be payable on them. Reference: sistani.org/25649 Question Answer sistani.org/25649", "category": "fiqh_qa_sistani"}
{"instruction": "If a person breaks his oath, what is the penalty?", "context": "", "response": "If a person takes an oath that he will perform an act (e.g. that he will fast) or will refrain from doing an act (e.g. that he will not smoke), but does not intentionally act according to his oath, he should give Kaffarah for it, he should fully feed ten indigent persons 750 grams of food stuffs (wheat or bread or rice), or should provide them with clothes. Reference: sistani.org/15141 Question Answer sistani.org/15141", "category": "fiqh_qa_sistani"}
{"instruction": "What is the Kaffara for breaking one's fast intentionally?", "context": "", "response": "One who has broken his fast intentionally he must, in addition to making up the Qadha of that day, and it is sufficient that he may feed 60 poor believer (Momin - abiding to the Islamic laws) to their fill or he must give 750 grams of food stuffs (wheat or bread or rice) to each one of them, or fast for 60 days.  One may authorise an agent, to perform the feedings of the poor on his behalf. Reference: sistani.org/15142 Question Answer sistani.org/15142", "category": "fiqh_qa_sistani"}
{"instruction": "I travelled a day in the month of Ramadhan, and during the year I was unable to perform the Qadha fast, what is Kaffarah of delaying the Qadha of fast?", "context": "", "response": "If a person does not give the Qadha of his fast until the next Ramadhan, he should give 750 grams of food stuffs (wheat or bread or rice) to the poor for each missed day and must perform the Qadha fast too. Reference: sistani.org/15143 Question Answer sistani.org/15143", "category": "fiqh_qa_sistani"}
{"instruction": "If I pray with a leather belt or a wallet made from leather of a mayta and realize it during the salat or after finishing it but before the end of its time span or after the ending of its time span-what would become of that prayer?", "context": "", "response": "The prayer with a wallet made from leather of a Mayta is valid just as it is acceptable to pray with a belt made from such a leather, provided that the probability of it being from an animal Islamically slaughtered is not a very low probability that would be ignored by sensible people.\n\nIn the second case [of very low probability], if he was ignorant [of this rule] and realized during prayer, he should take it off immediately and his prayer would be valid. The same rule would apply if he forgot [that he had the wallet or the belt on him] and remembered during prayer, provided that his forgetfulness was not a result of carelessness and indifference. In other cases, he will have to repeat prayer within the allocated time period or Qadha as a matter of obligatory precaution. Reference: sistani.org/15138 Question Answer sistani.org/15138", "category": "fiqh_qa_sistani"}
{"instruction": "One of the famous trousers these days is the one known as jeans. It is made in non-Muslim countries. It has a piece of leather used as a label. It is not known whether the leather is that of an animal slaughtered Islamically or non-Islamically-is it permissible to say salat with these trousers?", "context": "", "response": "Yes, it is permissible. Reference: sistani.org/15139 Question Answer sistani.org/15139", "category": "fiqh_qa_sistani"}
{"instruction": "Clothing products in the West are made in many countries (China, India, etc\u2026) and many leather products do not specify what kind of leather it is. In this case, what is the ruling on wearing such products?", "context": "", "response": "If you are not certain that the leather is natural, the leather product is treated as pure and it is not necessary to investigate. And if you are certain the leather product is natural and you do not consider it probable that it may have been imported from an Islamic country or made from the hide of an Islamically - slaughtered animal, the leather is treated as impure and prayer in it is not permissible. In cases other than the ones mentioned above, the leather is pure and prayer in it is permissible.  Reference: sistani.org/15502 Question Answer sistani.org/15502", "category": "fiqh_qa_sistani"}
{"instruction": "What is your ruling on buying and using leather products in non-Muslim countries?", "context": "", "response": "Leather products are impure (Najis) and prayer (Salat) in them is not permissible, if we know that they have been made from the hide of an animal not slaughtered according to Islamic laws. Such products are considered pure and prayer with them is permissible, if there is a probability that they were made from skin of an animal that is essentially Hal\u00e3l and was slaughtered according to Islamic laws. Reference: sistani.org/15140 Question Answer sistani.org/15140", "category": "fiqh_qa_sistani"}
{"instruction": "We Muslims in Europe buy shoes, belts and other clothing items made of leather which may come from animals killed in non-Islamic way. At times such items are imported from Muslim countries or obtained from Muslim abattoirs here (since there are a few Muslim abattoirs in the U.K. for example). Can we consider such leather to be pure (t\u00e3hir) in the probability that it might have been imported from Muslim countries or obtained from abattoirs adopting Islamic way of slaughtering, even if such a probability is very weak?", "context": "", "response": "If the probability is so weak that the opposite is more likely (for example, 2%), it should not even be considered. Otherwise [if the probability is high], there is no problem in considering it to be pure (T\u00e3hir). Reference: sistani.org/15422 Question Answer sistani.org/15422", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to lie about your qualification in order to get a government post?", "context": "", "response": "It is not permissible. Reference: sistani.org/15135 Question Answer sistani.org/15135", "category": "fiqh_qa_sistani"}
{"instruction": "Can I lie to my future husband about my past?", "context": "", "response": "It is not permissible to tell him what is not true, it is not obligatory to inform him about all your past, and one should not expose their sins and secrets to anyone. Reference: sistani.org/15136 Question Answer sistani.org/15136", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to tell a lie, when there is a danger threatening your life?", "context": "", "response": "It is permissible in the said supposition. Reference: sistani.org/15137 Question Answer sistani.org/15137", "category": "fiqh_qa_sistani"}
{"instruction": "Some people use to steal electricity (Power Supply) by making some modifications in the meter. Is it permissible.", "context": "", "response": "It is not permissible. Reference: sistani.org/15033 Question Answer sistani.org/15033", "category": "fiqh_qa_sistani"}
{"instruction": "A person has entered a country as a visitor and his passport was stamped that he was not allowed to work. If he works illegally and gets the money 'under the table', is it halal?", "context": "", "response": "If the visa was granted against an undertaking that the person should not engage in any sort of employment during the period of his stay in the country, his infringement of the undertaking is Haram. However, this should not deny him the wages for the work; it is permissible that he has the right of disposal over it as he deems fit. Reference: sistani.org/15383 Question Answer sistani.org/15383", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a Muslim to give false information to government departments in Europe to gain some financial or abstract benefits, through proper channels?", "context": "", "response": "It is not permissible because it is lying. Reference: sistani.org/15384 Question Answer sistani.org/15384", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to steal from the unbelievers in their countries, or defraud them?", "context": "", "response": "It is not permissible to steal from their private and public property, nor is it permissible to cause any damage to such property, since the said acts could tarnish the reputation of Islam and Muslims in general. Notwithstanding the above, it is not permissible, for it amounts to treachery and breach of implicit trust, when applying for entry visa or residence. Treachery and breach of trust directed against anybody is Haram. Reference: sistani.org/15385 Question Answer sistani.org/15385", "category": "fiqh_qa_sistani"}
{"instruction": "What is the [minimum] limit of the difficulty (al-haraj) that lifts the prohibition? Is exorbitant price [for a hal\u00e3l item] that could still be bought with [financial] strain or by getting a loan a [valid] example that would make a har\u00e3m [but cheap alternative] item permissible religiously?", "context": "", "response": "The circumstances are different in this [case], and the criterion is the extreme hardship that is not normally tolerable. Reference: sistani.org/15131 Question Answer sistani.org/15131", "category": "fiqh_qa_sistani"}
{"instruction": "Some trading and manufacturing companies get loans from private or state banks in Muslim countries and also from other [non-Muslim] institutions with the condition of interest; and they also earn interest on the deposits they leave in those banks. Are we allowed to buy shares from these companies or be partners in their ventures?", "context": "", "response": "If the partnership with them is like participating in their interest-bearing activities, it is not allowed. However, if Muslims own the company and it receives interest from the banks of non-Muslims, there is no problem [in buying its shares or partnership] from this perspective. Reference: sistani.org/15133 Question Answer sistani.org/15133", "category": "fiqh_qa_sistani"}
{"instruction": "Banks in the West give loans \u2014known as mortgage\u2014 to those who do not have enough money to buy houses; this is to be paid back in [weekly or monthly] instalments with a high rate of interest. Is a Muslim allowed to use this facility? If it is not permissible, is there a solution in your view for someone who claims that he needs the mortgage to buy his own residential house and does not possess enough money to pay for it?", "context": "", "response": "It is permissible to take the money from the bank that is financed by non-Muslim government or private funds but not with the intention of loan. The knowledge that the bank will sooner or later force him to pay the capital as well as the interest does not affect [the lawfulness of] his taking the money. Reference: sistani.org/15134 Question Answer sistani.org/15134", "category": "fiqh_qa_sistani"}
{"instruction": "I work at an exchange office but they also make me sell lottery. Is it permitted to sell lottery in this case?", "context": "", "response": "Buying and selling lottery tickets are not permissible. Yes, it is permissible to take part in a lottery with the intention to contribute in a charitable project such as building a mosque or a bridge not with the intention of earning a profit or a prize. Reference: sistani.org/15125 Question Answer sistani.org/15125", "category": "fiqh_qa_sistani"}
{"instruction": "[Lottery] is a well-known game in America and is the closest thing to [yanasib], if it is not exactly the same. Is it permissible for a Muslim to engage in the sale of lotteries with special machines with the justification that it is rescuing (istinqadh) wealth from the hands of the unbelievers?", "context": "", "response": "If he is authorized by an established company to offer and distribute them (lottery tickets) among non-Muslims, then it is permitted and he should seize the wealth with the justification of rescuing (istinqadh) it and not with the intent of selling (the lottery tickets). Alternatively, the Muslim seller takes it (money) in return for his relinquishment of his right (over the lottery tickets), if he had any special right over them. Reference: sistani.org/15129 Question Answer sistani.org/15129", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a Muslim man to go to a mixed swimming pool with the knowledge that the women there wear swimming suits and would not listen to any admonishing?", "context": "", "response": "Attending mixed swimming pools is not permissible, and also places that men and women are indecently dressed (semi nude) if it results in a sin (Haram), also in accordance to obligatory precaution they should be avoided even if does not result in a sin (Haram). Reference: sistani.org/15126 Question Answer sistani.org/15126", "category": "fiqh_qa_sistani"}
{"instruction": "Is looking at one's mother's face Ebadah (a kind of worhsip)?", "context": "", "response": "Yes, as stated in a tradition, if you look at her face out of kindness and respect when she is old and emaciated, it is a kind of worship. Reference: sistani.org/15127 Question Answer sistani.org/15127", "category": "fiqh_qa_sistani"}
{"instruction": "Can I look at a girl whom I intend to marry in the future? I mean can I look at her body in order to see if she is suitable for me or not? There is a probabality that if I like her, I mighy marry her.", "context": "", "response": "If there is a probability that you will marry her, you can look at her only once. Reference: sistani.org/15128 Question Answer sistani.org/15128", "category": "fiqh_qa_sistani"}
{"instruction": "If my wife wants me to masturbate in front of her, is it then allowed?", "context": "", "response": "You are not allowed to masturbate yourself with your own hands, but if your wife can help you ejaculate with her hands, then that would be permissible. Reference: sistani.org/15225 Question Answer sistani.org/15225", "category": "fiqh_qa_sistani"}
{"instruction": "What does Islam say about masturbation? If a man is doing this, what type of punishment will he deserve and how can he do Tawbah?", "context": "", "response": "They have committed a forbidden sinful act, and should seek divine forgiveness and repentance. Also, it would be necessary to perform Ghusl of Janabah. Reference: sistani.org/15226 Question Answer sistani.org/15226", "category": "fiqh_qa_sistani"}
{"instruction": "When I am unable to do Muta\u2019h (temporary marriage), am I allowed to masturbate?", "context": "", "response": "Masturbation is not permissible under any circumstances. Reference: sistani.org/15227 Question Answer sistani.org/15227", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a man to masturbate in order to prevent himself from falling into a bigger sin?", "context": "", "response": "It is not permissible, rather one should seek Taqwa (God consciousness), to avoid these sins. Reference: sistani.org/15228 Question Answer sistani.org/15228", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to use sex toys, in its various types, for sexual pleasure?", "context": "", "response": "It is not permissible. Reference: sistani.org/15115 Question Answer sistani.org/15115", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to masturbate for medical reasons? If so, what are the conditions or limits?", "context": "", "response": "Masturbation is Haram (prohibited), however if there is a medical necessity for a Mukallaf (dutybound Muslim) to perform that and the ejaculation could not be achieved through lawful means then other means are permissible. Reference: sistani.org/26369 Question Answer sistani.org/26369", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to listen to songs accompanied by sounds of piano, lute, drum, wind-pipe, and electronic piano?", "context": "", "response": "If the music accompanying it is that which is suitable for entertainment and amusement gatherings, it is not permissible to listen to it. Reference: sistani.org/15105 Question Answer sistani.org/15105", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to listen to religious songs in praise of Ahlul Bayt (a.s.) that are accompanied with music?", "context": "", "response": "Songs (al-ghin\u00e3\u2019) are har\u00e3m absolutely. However, singing praise [of the Prophet or the Ahlul Bayt] that is sung with a good tune but is not in ghin\u00e3\u2019 form is without problem.\n\nAs for the music, it would be allowed, if it is not suitable for entertainment and amusement gatherings. Reference: sistani.org/15106 Question Answer sistani.org/15106", "category": "fiqh_qa_sistani"}
{"instruction": "Just as many questions are asked about hal\u00e3l and har\u00e3m music, many questions are asked about hal\u00e3l and har\u00e3m songs. Is it correct to say that har\u00e3m songs are those that arouse sexual, lustful urges and promote unstable and degrading behaviour? Is it correct to say that songs that do not arouse lustful desires, but elevate the souls and thoughts to lofty levels like religious songs of praise dedicated to the Prophet Muhammad (s.a.w.) and the Imams (a.s.), or the songs that lift the spirits and morale [of the fighters] and the like are hal\u00e3l songs?", "context": "", "response": "All songs (al-ghin\u00e3\u2019) are har\u00e3m. Based on the definition that we accept, al-ghin\u00e3\u2019 is the entertaining expression by way of tunes that are common to those who provide entertainment and amusement.  In this prohibition, we should include the recitation of the Holy Qur\u2019\u00e3n, supplications (du\u2018\u00e3s), and songs of praise of Ahlul Bayt (a.s.) uttered to the accompaniment of those tunes [that are used by the entertainers]. The prohibition of reciting other non-entertaining expressions \u2014like songs intended to lift the morale [of fighters]\u2014 is based on compulsory precaution. However, the tune that cannot be described as such is not har\u00e3m by itself. Reference: sistani.org/15107 Question Answer sistani.org/15107", "category": "fiqh_qa_sistani"}
{"instruction": "Is earning from professional sports Halal?", "context": "", "response": "It is permissible (Halal) Reference: sistani.org/15104 Question Answer sistani.org/15104", "category": "fiqh_qa_sistani"}
{"instruction": "What is the meaning of Ta'arrub Ba'd al-Hijra which is one of the major sins?", "context": "", "response": "Some jurists have said that during our time, it applies to residing in countries that may cause the loss of faith. It means the migration of a person from a country -where it is possible for him to learn the obligatory religious teachings and laws, and where it is possible for him to fulfill his obligations and refrain from what is forbidden- to a country where this possibility does not exist fully or partially. Reference: sistani.org/15102 Question Answer sistani.org/15102", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a person to reside in non-Muslim countries with all its temptations that confronts the person on the street, the school, the television and other media while he has the ability to migrate to a Muslim country although that transfer would cause difficulty in residence, loss of material wealth and comfort, and constrain the worldly aspects of his life? If it is not permissible to remain in such a country, would his efforts in propagation among the Muslims (reminding them of their obligations and encouraging them to refrain from haram) change the rule for him and allow him to remain in that country?", "context": "", "response": "It is not Haram to stay in that country, if it does not create hurdles for him and his family in fulfilling their religious obligations presently as well as in future; otherwise, it would not be permissible even if he is engaged in some kind of propagation activities. Reference: sistani.org/15093 Question Answer sistani.org/15093", "category": "fiqh_qa_sistani"}
{"instruction": "A believer residing in Europe, America and other similar countries feels estranged from the religious environment in which he was born and raised.", "context": "", "response": "Neither does he hear the voice of the Qur'an [recited from mosques] nor the sound of the adhan coming [from the minarets]; and there are no holy shrines, and their spiritual atmosphere, that he can visit. Is leaving such an Islamic environment of his country and its positive aspects considered \"loss of faith\"? Reference: This is not the loss of faith that would make residing in a non-Muslim country haram for that person. However, staying away from such a religious environment may, with the passage of time, weaken the religious resolve of the immigrant to an extent that he may consider negligence of wajib deeds and committing of sins as insignificant. If a person has this fear that he might lose the faith in this manner, then it is not permissible for him to take residence in that country. Reference: sistani.org/15101 Question Answer sistani.org/15101", "category": "fiqh_qa_sistani"}
{"instruction": "If a Muslim knows that contracted AIDS, is it permissible on him to engage in sexual relations with his wife? Is it obligatory for him to inform his wife about it?", "context": "", "response": "If he knows that the virus can infect her through sexual relations, it is not permissible for him at all. Similarly [it is obligatory on him to refrain from sex] if there exists a considerable level of likelihood [of infection], except in the case where the wife knows about it and agrees to it. Reference: sistani.org/15070 Question Answer sistani.org/15070", "category": "fiqh_qa_sistani"}
{"instruction": "When a person is diagnosed as having ADIS, is it permissible for the doctor or is it obligatory on him to inform the patient\u2019s relatives, especially their spouse?", "context": "", "response": "It is permissible to inform them, if the patient or his guardian gives consent. It is obligatory if the survival \u2014for a longer time span\u2014 of the patient depends on it. It is similarly obligatory, if he knows that by not informing them, the virus would infect them for not taking necessary precautions. Reference: sistani.org/15071 Question Answer sistani.org/15071", "category": "fiqh_qa_sistani"}
{"instruction": "What is the virus on considering AIDS as terminal illness?", "context": "", "response": "Since this disease lasts long, what can be classified as terminal is its last stage only which is closer to death that is brought about by the disruption and complete destruction of the immune system or the occurrence of fatal nervous breakdown. Reference: sistani.org/15072 Question Answer sistani.org/15072", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling on the custody of an infected mother with regard to her non-infected baby and also on breast-feeding?", "context": "", "response": "She does not lose the right of custody of her baby; but she must adopt sufficient methods to ensure that the virus does not infect the baby. If it is probable \u2014a considerable probability\u2014 that the virus may be transmitted through breast-feeding, it is necessary for her to refrain from it. Reference: sistani.org/15073 Question Answer sistani.org/15073", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling on abortion for a pregnant woman who is infected with AIDS?", "context": "", "response": "It is not permissible, more so after the soul has entered the feotus. Of course, if continuation of the pregnancy poses a danger to the mother, it is permissible for her to abort it before the entering of the soul in the feotus, but not after it. Reference: sistani.org/15074 Question Answer sistani.org/15074", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling concerning the right of the non-infected spouse in seeking separation?", "context": "", "response": "If deception was involved in the marriage, in the sense that the husband or the wife concealed the fact that they had AIDS at the time of proposing, engagement, so much that  the marriage contract (\u2018aqd) was recited based on that understanding, the deceived party has the right of annulment.\n\nHowever, if the wife or her representative did not say anything about the issue of the disease and the husband assumed that she is free from it, the silence does not count as deception and, it therefore, does not yield the right of annulment.\n\nIf there was no deception or the disease flared up after the marriage, the non-infected husband has the right to divorcing his infected wife. Does the non-infected wife have the right to ask for divorce from her infected husband on the grounds that she is being deprived of her conjugal rights?\n\nThere are two views [on this]; precaution should not be ruled out in this case. Of course, if her husband abandons her completely and she becomes like a suspended woman [neither married nor unmarried], it is permissible for her to take her case to the religious judge* to force her husband to choose one of two courses: either end the abandonment or divorce her. Reference: sistani.org/15075 Question Answer sistani.org/15075", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling on the sexual relations of an AIDS patient? Is it permissible for  a non-infected person to refuse sexual relation with their spouse because sexual intercourse is one of the main ways of transmitting the virus?", "context": "", "response": "It is permissible for a non-infected wife not to make herself available to her infected husband for intimacy that could lead to infection by the virus. It is indeed obligatory on her to prevent him from such intimacy.\n\nIf it is possible to lessen the chances of infection to a level that is insignificant \u2014for example, 2%\u2014 by using condom, etc, it is permissible for her to be intimate with her husband. In such a case, it is, based on precaution, not permissible for her to refuse [intimate relations with her husband].\n\nThis clarifies also the case of a husband who is not a carrier of the virus and wife whose: it is not permissible for him to have sexual relations with her in accordance with what sensible people perceive as considerable risk\u2014 of being infected by the virus. In such a case, the wife\u2019s right to have sexual relations [at least once] every four months is suspended, except when it becomes possible to adopt methods that would properly prevent infection with the virus. Reference: sistani.org/15076 Question Answer sistani.org/15076", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling on marriage between two people who are carriers of the AIDS virus?", "context": "", "response": "There is no problem in it. However, if sexual relation between them is bound to worsen the disease to a serious level, it is necessary for them to refrain from it. Reference: sistani.org/15077 Question Answer sistani.org/15077", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a person infected with AIDS to marry a person who is free from it?", "context": "", "response": "Yes; but it is not permissible for him or her to mislead the other party by deliberately presenting himself or herself as free from AIDS at the time of proposing while they are not. Similarly, it is not permissible for him or her to become intimate in a way that would infect the other partner.\n\nHowever, if there is only a probability of infection and no certainty, then it is not obligatory for him or her to refrain from intimacy, provided that there is agreement on it. Reference: sistani.org/15078 Question Answer sistani.org/15078", "category": "fiqh_qa_sistani"}
{"instruction": "What is the rule on intentionally infecting others with the AIDS virus?", "context": "", "response": "This is not allowed. If it leads \u2014even after the passage of time\u2014 to the death of the person who has been infected, then the heirs of the deceased have the right of retribution from the person responsible for causing to demand the infecting, provided that the latter was aware that that infection could lead to death; but if he was ignorant of that effect, or unaware of it, at that time, only indemnity (blood money) and penalty would apply. Reference: sistani.org/15079 Question Answer sistani.org/15079", "category": "fiqh_qa_sistani"}
{"instruction": "What is the rule concerning isolating an AIDS patient? Is it obligatory on him to isolate himself? Is it obligatory on his family to isolate him [from the public]?", "context": "", "response": "It is not obligatory on him to isolate himself just as it is not obligatory on others to do so. Indeed, it is not permissible to prevent him from frequenting public places like masjid, etc, as long as there is no danger of infecting the others with the virus. It is, however, obligatory for him as well as others to be careful in situations where there exists certainty or probability of infecting others. Reference: sistani.org/15080 Question Answer sistani.org/15080", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to engage in embellishing the face and the body [of another person]?", "context": "", "response": "It is permissible, provided that one refrains from looking and touching what is har\u00e3m to look at or touch. Reference: sistani.org/15081 Question Answer sistani.org/15081", "category": "fiqh_qa_sistani"}
{"instruction": "In the process of fertilization in a lab, more than one ovum is fertilized at a time. Secured in the knowkolge that implanting all fertilized ova in the mother\u2019s womb will endanger her life. Is it permissible for us to use only one fertilized ovum and destroy the remaining ones?", "context": "", "response": "It is not obligatory to implant all the fertilized ova in a test tube into the womb. Therefore, it is permissible to use one ovum and destroy the remaining ones. Reference: sistani.org/15082 Question Answer sistani.org/15082", "category": "fiqh_qa_sistani"}
{"instruction": "There are certain hereditary diseases that are transferred from parents to children and pose a danger to their lives in the future. Modern science has acquired the means of preventing some of such diseases by fertilizing the woman\u2019s ovum in a test tube and examining the genes to eliminate the problematic ones. Then it is returned the woman\u2019s womb. The remaining genes [i.e., ova] are destroyed. Is this religiously permissible?", "context": "", "response": "In principle, there is no problem in it. Reference: sistani.org/15083 Question Answer sistani.org/15083", "category": "fiqh_qa_sistani"}
{"instruction": "Is the process of test-tube babies allowed? In the sense that the wife\u2019s ovum and the husband\u2019s sperm are extracted to be  fertilized outside the body, and then placed in the womb [of the wife].", "context": "", "response": "In principle, it is allowed. Reference: sistani.org/15084 Question Answer sistani.org/15084", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to transplant the liver of pig in a human\u2019s body?", "context": "", "response": "It is permissible to transplant pig\u2019s liver into the body of a human being. Reference: sistani.org/15085 Question Answer sistani.org/15085", "category": "fiqh_qa_sistani"}
{"instruction": "Insulin used for treatment of diabetics is sometimes extracted from the pancreas of pigs. Can we use it?", "context": "", "response": "There is no problem in injecting insulin in the muscles, veins or under the skin. Reference: sistani.org/15086 Question Answer sistani.org/15086", "category": "fiqh_qa_sistani"}
{"instruction": "If an organ of an atheist is transplanted in a Muslim\u2019s body, would it be considered ritually pure (t\u00e3hir) when it is considered, after transplantation, as part of the Muslim\u2019s body?", "context": "", "response": "An organ extracted from the body is ritually impure (najis) irrespective of whether it came from a Muslim or a non-Muslim. And when it becomes, by rejuvenation, part of a Muslim\u2019s body or of someone who is considered a Muslim, it becomes t\u00e3hir. Reference: sistani.org/15087 Question Answer sistani.org/15087", "category": "fiqh_qa_sistani"}
{"instruction": "In certain cases, some governmental agencies demand that autopsy be performed on the body of the deceased to establish the cause of death. When is it permissible to agree to their demand and when is it not?", "context": "", "response": "No heir of a deceased Muslim is allowed to give consent for autopsy to be carried out on the body of the deceased for the purpose mentioned above and other similar purposes; and it is necessary for him to prevent the autopsy if possible. Of course, if another important factor at play that of  equal or more importance than this basic rule, it is permissible. Reference: sistani.org/15088 Question Answer sistani.org/15088", "category": "fiqh_qa_sistani"}
{"instruction": "Pharmaceutical companies in the West run tests on the drugs they manufacture before selling them in the market. Is it permissible for a doctor to use a drug on his patient \u2014without the knowledge of the patient\u2014 before its testing period is over thinking that that particular drug would cure the disease?", "context": "", "response": "It is necessary to inform the patient about the situation and seek his consent on using the drug on him, except when he is sure that the drug would not cause side effects and that the doubt is only about its benefit [or otherwise]. Reference: sistani.org/15089 Question Answer sistani.org/15089", "category": "fiqh_qa_sistani"}
{"instruction": "The medical profession demands that the doctor checks his female patients carefully; and since getting undressed for medical check up is common in some European countries, is it permissible to engage in medical practice here in such circumstances?", "context": "", "response": "It is permissible, if one refrains from forbidden looking and touching, except where the check up of the patient requires them. Reference: sistani.org/15090 Question Answer sistani.org/15090", "category": "fiqh_qa_sistani"}
{"instruction": "Some people believe that a brain-dead person is a dead person, even if the heart has not yet stopped and that it will definitely stop after that. This is what the doctors say. Is a person who has been pronounced brain-dead be considered dead, even if his heart is still working?", "context": "", "response": "The criterion in applying the term \u201cdead\u201d in so far as the application of religious laws goes is the common perception of people, in the sense that they would call him \u201cdead\u201d. And this is not proven in the situation mentioned in the question. Reference: sistani.org/15091 Question Answer sistani.org/15091", "category": "fiqh_qa_sistani"}
{"instruction": "The serious harm of narcotic drugs to the user or society in general (whether from being addicted to them or other [sociatal, familial, and ethical] reems) is well known. Therefore, the doctors and health care professionals are strongly opposing the misuse of drugs and the laws governing the society is also strongly against it. So, what is the view of the noble shari\u2018a on this matter?", "context": "", "response": "By considering the serious harm of narcotic drugs, it is forbidden to use them due to the great damage they cause. Based on obligatory precaution, it is compulsory to refrain from using them in any way [even if there is no harm], except for medical purposes and the like; in the latter case, it can be used only to the extent of need. Reference: sistani.org/15092 Question Answer sistani.org/15092", "category": "fiqh_qa_sistani"}
{"instruction": "I am virgin girl but independent financially. Is it is necessary to obtain my guardian's permission for marriage?", "context": "", "response": "It is necessary to seek your father or paternal grandfather's permission. Reference: sistani.org/15053 Question Answer sistani.org/15053", "category": "fiqh_qa_sistani"}
{"instruction": "I am a virgin girl, do I need to seek my father's permission for temporary or permanent marriage?", "context": "", "response": "Yes, it is necessary. Reference: sistani.org/15054 Question Answer sistani.org/15054", "category": "fiqh_qa_sistani"}
{"instruction": "Can a Sayyid girl marry a non-Sayyid man?", "context": "", "response": "It is permissible and there is no objection to it. Reference: sistani.org/15064 Question Answer sistani.org/15064", "category": "fiqh_qa_sistani"}
{"instruction": "If a woman is over thirty years of age, and still virgin, is it necessary for her to seek the permission of her guardian for marriage?", "context": "", "response": "If she is not independent, it is obligatory on her to seek his consent. Rather, even if she is independent, she must seek his consent, as a matter of compulsory precaution. Reference: sistani.org/15055 Question Answer sistani.org/15055", "category": "fiqh_qa_sistani"}
{"instruction": "Some Western governments allow the daughter to be independent of her parents, after she has passed the age of sixteen. If she seeks her parents advice, it is only for seeking their opinion or out of respect for them. Is such a virgin girl allowed to marry, be it permanent or a temporary marriage, without the consent of her father?", "context": "", "response": "If this means that the father has allowed her to marry whomsoever she wants or that he has withdrawn from interfering in the matter of her marriage, it is permissible for her to do so; otherwise, it is not permissible. Reference: sistani.org/15056 Question Answer sistani.org/15056", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to look carefully at the body, with exception of the private parts, of the woman one intends to marry with sexual motivation or without it?", "context": "", "response": "It is permissible to look at the woman\u2019s features like the face, the hair, and the hands but without lustful intention. When a person has come to know about her features by the first look, it is not permissible to look again. The look should be without any lustful intentions, and avoiding involving any prohibited acts. Reference: sistani.org/15057 Question Answer sistani.org/15057", "category": "fiqh_qa_sistani"}
{"instruction": "Is it valid to pronounce the marriage formula through a telephone?", "context": "", "response": "It is permissible, as long as the marriage contract is recited verbally, over the phone, mobile etc. (not text on its own) Reference: sistani.org/15059 Question Answer sistani.org/15059", "category": "fiqh_qa_sistani"}
{"instruction": "Is it sufficient for a non-Arab to pronounce the marriage formula in Arabic without understanding the meaning of the words, even though we know that the purpose for uttering those words is to solemnize the marriage in the right way?", "context": "", "response": "Supposing that just the utterance is sufficient, is it necessary to say it in Arabic without having the need to say the marriage formula in another language? Reference: It would be sufficient, provided that the person has some understanding, even roughly, of the meaning of the Arabic words. Reference: sistani.org/15060 Question Answer sistani.org/15060", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for us to give the Imam\u2019s portion of khums for the marriage of a believer (mo\u2019min) in the West, knowing that the amount of money that is given here [for this one marriage] can be used for marriages of more than one believer [in the Muslim countries], and there are many needy believes, in Muslim countries? Is it not necessary that most possible numbers of deserving people should be helped from sahm-e Imam?", "context": "", "response": "Although providing for the marriage of needy believers is among the avenues covered by  the portion of the Imam (a.s.), one is not permitted to utilize it for this or its other purposes without the permission of the marja\u2018 or his representative.\n\nIt is not necessary to use the sahm-e Imam to serve the interests of the most possible number of deserving people; what is important is to prioritize the important causes. This prioritization varies according to circumstances. Reference: sistani.org/15061 Question Answer sistani.org/15061", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a Muslim single man to consummate permanent marriage contract with a Christian or Jewish woman?", "context": "", "response": "It is not permissible, (Obligatory Precaution). Reference: sistani.org/15062 Question Answer sistani.org/15062", "category": "fiqh_qa_sistani"}
{"instruction": "Can a Muslim marry his/her own cousin?", "context": "", "response": "It is permissible. Reference: sistani.org/15063 Question Answer sistani.org/15063", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to marry a lewd woman (prostitute)?", "context": "", "response": "If a man wishes to marry a woman of loose character, he should, as a precaution, wait till she becomes Pak from her menses, irrespective of whether he had committed fornication with her, or anyone else had done so. Reference: sistani.org/15065 Question Answer sistani.org/15065", "category": "fiqh_qa_sistani"}
{"instruction": "Is marriage compulsory in Islam or is it optional? I mean if someone does not want to marry, intentionally, is that allowed in Islam or not?", "context": "", "response": "It is optional by itself. Reference: sistani.org/15069 Question Answer sistani.org/15069", "category": "fiqh_qa_sistani"}
{"instruction": "If a wife and husband are both working, and the husband incurs some debts, is it obligatory for the wife to help the husband in paying his debt or she can use her money as she wishes.", "context": "", "response": "It is not necessary for the woman who is working to give her wages to her husband. The husband does not have the right to make her do so, but if the wife helps her husband from her own desire, then she has performed a praiseworthy action. Reference: sistani.org/14923 Question Answer sistani.org/14923", "category": "fiqh_qa_sistani"}
{"instruction": "I would like to have more information regarding the depth and extent of a husband's obligations for maintenance and expenses of the wife. Is it true that the husband should provide the same level of life (luxuries, maids, education) as the wife had before marriage? Does the answer differ from one scholar to another? Are there any hadith and/or rulings in this regard?", "context": "", "response": "The husband is obliged to provide his wife with food, clothing and housing in conformity with her social status and dignity; dignity meaning the same level of life that she had before marriage. In this regard, the scholars share the same view. Reference: sistani.org/14924 Question Answer sistani.org/14924", "category": "fiqh_qa_sistani"}
{"instruction": "What is the quantity of the maintenance which a husband should provide his wife with? Moreover, can a man force his wife out of his home during Iddah (waiting period)?", "context": "", "response": "The amount of maintenance, from the point of clothing, food and shelter, must be in accordance with the wife's social status. During the Iddah, husband must not kick his wife out of the house. Reference: sistani.org/14925 Question Answer sistani.org/14925", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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/14926 Question Answer sistani.org/14926", "category": "fiqh_qa_sistani"}
{"instruction": "If a wife and husband are both working, and the husband incurs some debts, is it obligatory for the wife to help the husband in paying his debt or she can use her money as she wishes.", "context": "", "response": "It is not necessary for the woman who is working to give her wages to her husband. The husband does not have the right to make her do so, but if the wife helps her husband from her own desire, then she has performed a praiseworthy action. Reference: sistani.org/15011 Question Answer sistani.org/15011", "category": "fiqh_qa_sistani"}
{"instruction": "What kind of marine animals are Halal?", "context": "", "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/15041 Question Answer sistani.org/15041", "category": "fiqh_qa_sistani"}
{"instruction": "Is Kosher meat Halal?", "context": "", "response": "It is not Halal. Reference: sistani.org/15042 Question Answer sistani.org/15042", "category": "fiqh_qa_sistani"}
{"instruction": "Can I eat Christians' foods that contain meat?", "context": "", "response": "The food containing meat is not permissible, unless you are certain that the food prepared is from Halal meat (ritually slaughtered according to Islamic Law). Reference: sistani.org/15237 Question Answer sistani.org/15237", "category": "fiqh_qa_sistani"}
{"instruction": "Are chickens slaughtered by Christians Halal?", "context": "", "response": "They are not Halal. Reference: sistani.org/15043 Question Answer sistani.org/15043", "category": "fiqh_qa_sistani"}
{"instruction": "On the package of meat that is produced in Muslim countries by non-Muslim companies, it says, \u201cslaughtered according to Islamic laws\u201d. Are we allowed to eat that meat? Can we eat that meat, if it comes from Muslim companies in non-Muslim countries? And what is the ruling, if the source is non-Muslim company from a non-Muslim country?", "context": "", "response": "The writing [on the package] has no value at all. If the producer is a Muslim or it was produced in a place where Muslims are in the majority and it is not known that the producer is a non-Muslim, then it is permissible to eat it.\n\nBut if the producer is a non-Muslim or it was produced in a place where Muslims are not in the majority and it is not known that the producer is Muslim, then it is not permissible to eat it. Reference: sistani.org/15044 Question Answer sistani.org/15044", "category": "fiqh_qa_sistani"}
{"instruction": "We enter some supermarkets in Europe and find meat in tin containers produced by a European company with the writing on the package that conveys the sense of it being \u201cHalal\u201d or \u201cslaughtered according to Islamic laws\u201d. Is it permissible to buy and eat such meat?", "context": "", "response": "The writing [on the package] has no value if it does not lead to certainty [that it is actually Halal]. Reference: sistani.org/15045 Question Answer sistani.org/15045", "category": "fiqh_qa_sistani"}
{"instruction": "Meat companies slaughter a large number of chickens at one time [that is, simultaneously]. Now if the person running the slaughtering machine is a Muslim, who says Takb\u00edr and says the name of Allah only once at the time of slaughtering all the chicken [simultaneously], is it permissible for us to eat those chickens? If we have doubt about these chickens being Halal, can we [ignore that doubt and] eat them and consider them pure (Tahir)?", "context": "", "response": "If he repeats the name of Allah as long as the machine is continuing to slaughter, it is sufficient. In the event of doubt about its being Halal (a doubt which arises concerning the mentioning of the name of Allah), it can be considered pure and be consumed. Reference: sistani.org/15046 Question Answer sistani.org/15046", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to buy meat thinking that it is slaughtered according to Islamic laws from a supermarkets owned by a Muslim who [also] sells alcoholic drinks?", "context": "", "response": "Yes, it is permissible; and it is Halal to eat. Reference: sistani.org/15047 Question Answer sistani.org/15047", "category": "fiqh_qa_sistani"}
{"instruction": "At times we find the name or picture of fish on the cans and come to know that the fish is a scale fish. So, is it permissible for us to rely on the name or the picture in determining the category of fish, knowing well that a wrong statement of this kind would put the manufacturers in great loss or even more serious [situation] than just a loss?", "context": "", "response": "If one is satisfied it is the truth, it is permissible to act upon it. Reference: sistani.org/15049 Question Answer sistani.org/15049", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to eat lobster, in all its varieties, by following the pattern of shrimp?", "context": "", "response": "It is not permissible to eat lobster. Reference: sistani.org/15050 Question Answer sistani.org/15050", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to buy a fish from a Muslim who is not a Shi\u2018a while we have no knowledge whether it is from the category of scale fish or not?", "context": "", "response": "It is permissible to buy it but one cannot eat it unless he makes sure that it is from the category of scale fish. Reference: sistani.org/15051 Question Answer sistani.org/15051", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to eat Halal food which has been steam cooked with the steam of meat not slaughtered according to Islamic laws?", "context": "", "response": "It is not permissible since the food, as mentioned in the question, will be considered impure (Najis) because of coming into contact with the wet parts from the steam of the impure meat. Reference: sistani.org/15052 Question Answer sistani.org/15052", "category": "fiqh_qa_sistani"}
{"instruction": "What is Mozarebah?", "context": "", "response": "Mudharebah is a kind of contract and agreement between two persons in which one person gives a property to the other to do business with that and the proceeds are divided according to their agreement. The one who gives the capital is owner (Malik) and the other one who does business and trading is called agent or Amil. Reference: sistani.org/15040 Question Answer sistani.org/15040", "category": "fiqh_qa_sistani"}
{"instruction": "Some trading and manufacturing companies get loans from private or state banks in Muslim countries and also from other [non-Muslim] institutions with the condition of interest; and they also earn interest on the deposits they leave in those banks.", "context": "", "response": "Are we allowed to buy shares from these companies or be partners in their ventures? Reference: If the partnership with them is like participating in their interest-bearing activities, it is not allowed. However, if Muslims own the company and it receives interest from the banks of non-Muslims, there is no problem [in buying its shares or partnership] from this perspective. Reference: sistani.org/15018 Question Answer sistani.org/15018", "category": "fiqh_qa_sistani"}
{"instruction": "Is it right to say ya Ali madad?", "context": "", "response": "There is no objection in it. Reference: sistani.org/15038 Question Answer sistani.org/15038", "category": "fiqh_qa_sistani"}
{"instruction": "Living in Canada is very difficult to avoid mortgage. What is Islamic law about mortgaging a house in Canada?", "context": "", "response": "You can receive the money not with the intention of borrowing it. Reference: sistani.org/15017 Question Answer sistani.org/15017", "category": "fiqh_qa_sistani"}
{"instruction": "Banks in the West give loans \u2014known as mortgage\u2014 to those who do not have enough money to buy houses; this is to be paid back in [weekly or monthly] instalments with a high rate of interest. Is a Muslim allowed to use this facility?", "context": "", "response": "If it is not permissible, is there a solution in your view for someone who claims that he needs the mortgage to buy his own residential house and does not possess enough money to pay for it? Reference: It is permissible to take the money from the bank that is financed by non-Muslim government or private funds but not with the intention of loan. The knowledge that the bank will sooner or later force him to pay the capital as well as the interest does not affect [the lawfulness of] his taking the money. Reference: sistani.org/15020 Question Answer sistani.org/15020", "category": "fiqh_qa_sistani"}
{"instruction": "I want to ask about talking to ones fiancee on telephone, is it permissible or not?", "context": "", "response": "If it is feared that you might fall into a sin, it is not permissible. Since she is not related to you through Nikah as of now, you cannot express love or start joking and becoming intimate with her, and after the Islamic Aqd contract(Nikah) it will be fine. Reference: sistani.org/15014 Question Answer sistani.org/15014", "category": "fiqh_qa_sistani"}
{"instruction": "I want to ask about talking to ones fiancee on telephone, is it permissible or not?", "context": "", "response": "If it is feared that you might fall into a sin, it is not permissible. Since she is not related to you through Nikah as of now, you cannot express love or start joking and becoming intimate with her, and after the Islamic Aqd contract(Nikah) it will be fine. Reference: sistani.org/15509 Question Answer sistani.org/15509", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to manufacture, sell, or buy musical instruments that are made for children\u2019s play? And is it permissible for adults to use them?", "context": "", "response": "If the music that is suitable for entertainment and amusement gatherings comes out of it, then it is neither permissible to deal in, nor are adults allowed to use them. Reference: sistani.org/14992 Question Answer sistani.org/14992", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for women and men, in weddings, to beat the drums or bang on household pots and pans?", "context": "", "response": "Beating on drums, striking tambourine and playing similar instruments made to be beaten on is not permissible. However beating on other items for example household pans and pots is not prohibited in itself, although it should be avoided based on precautionary ruling. Reference: sistani.org/14995 Question Answer sistani.org/14995", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling about watching films with sexual contents?", "context": "", "response": "It is not permissible to look with lust, rather, based on obligatory precaution, even looking without lust is forbidden. Reference: sistani.org/14991 Question Answer sistani.org/14991", "category": "fiqh_qa_sistani"}
{"instruction": "It is normal these days for a woman to put on mascara and make-up, wear rings, necklaces and bracelets for beauty and then go out in front of people in the markets and streets.", "context": "", "response": "This is not permissible for her except for collyrium and rings provided that she is safe from falling into forbidden activities and does not intend by it to excite non-mahram men. Reference: sistani.org/14990 Question Answer sistani.org/14990", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling on light make up, is it ought to be covered from the sight of non-Mahram?", "context": "", "response": "Make up applied in any quantity is prohibited and it must be covered from the sight of non-Mahram Reference: sistani.org/26451 Question Answer sistani.org/26451", "category": "fiqh_qa_sistani"}
{"instruction": "What is the proof of sighting the moon?", "context": "", "response": "The evidence could be one or more of the following:\n\n1. You have sighted it yourself.\n\n2. 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.\n\n3. The lapse of thirty days on the month of Sha\u2019ban, thus reaching certitude that Sha\u2019ban has come to an end and that Ramadhan shall commence.\n\n4. When the news of the birth of the moon of Ramadhan becomes commonplace that you are sure of the sighting. Reference: sistani.org/14985 Question Answer sistani.org/14985", "category": "fiqh_qa_sistani"}
{"instruction": "I felt so humble and said to my father, \u201cIt is time I should fast the month of Ramadhan, and I shall start this year. However, what is the way to knowing that the month has started?", "context": "", "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. Reference: sistani.org/14986 Question Answer sistani.org/14986", "category": "fiqh_qa_sistani"}
{"instruction": "If Ramadhan crescent is sighted in one city would it suffice the sighting in another city?", "context": "", "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 be a distinct possibility of sighting it in the second, barring any obstacles, such as clouds and high mountains . Reference: sistani.org/14987 Question Answer sistani.org/14987", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "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\u2019ban\u2019s 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).\n\nHowever, sighting of the new moon is not recognised by the evidence of women, or by the evidence of one just witness, even with oath, or by the words of astrologers. Neither by its absence after dawn dusk, so that it could be said that it belongs to a previous night, nor by the evidence of two just witnesses, if the evidence is not confined to their own sighting of the newly born moon. Sighting is not recognised too when it is seen before zawaal so that the day of sighting be from the ensuing month. The impression of a ring it may give, proving that it could belong to a previous night, cannot be accepted as well. Reference: sistani.org/14988 Question Answer sistani.org/14988", "category": "fiqh_qa_sistani"}
{"instruction": "A mosque has a number of floors, including the prayer room, basement, kitchen, storage, bathroom facilities, are all these parts of the building considered as a mosque, and have the rulings of the mosque? Can women who are in their state of ritual impurity to the other floors of the mosque?", "context": "", "response": "If the particular land was considered as Waqf (endowment) before the commencement of the building as a mosque, then all of the building, including the basements, and the levels above, have the rulings of a mosque. \n\nHowever, if the land was not considered as Waqf (endowment) and after completion of the building, one of the levels was considered as a mosque, then only that level will be considered as a mosque, and the rulings of the mosque will comply.\n\nThus, those who are in the state of ritual impurity, may make use of the other levels of the building, and not enter the level considered as the mosque. Reference: sistani.org/15132 Question Answer sistani.org/15132", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for the people of Ahlul Kit\u00e3b and other non-Muslims to enter the mosques (masjid) and other Islamic places of worship [like husayniyya or imambargah which are not masjid]? And is it necessarily for us to enforce the hij\u00e3b on those [non-Muslim women] who do not observe hij\u00e3b and allow them to enter [the mosque or places of worship], if it is permissible?", "context": "", "response": "Based on obligatory precaution, it is not permissible for them [i.e., non-Muslims] to enter the mosque (masjid). As for their entering the places of worship, etc, there is no problem in it. If their entry [in imambargah or a husayniyya or a center] without hij\u00e3b is considered as a sign of disrespect, hij\u00e3b should be enforced on the [non-Muslim] women. Reference: sistani.org/14984 Question Answer sistani.org/14984", "category": "fiqh_qa_sistani"}
{"instruction": "I am living in India and I have a lot of doubts about things I am using and I eating. What is my duty about such things?", "context": "", "response": "A well known religious law says: \"Everything is ritually pure for you unless you come to know that it is ritually impure.\" This law declares everything to be pure unless one becomes sure a particular item has become impure. And as long as you are not sure that it has become ritually impure (najis), it is to be considered pure and you can apply all the rules of purity to it without any hesitation or doubt. All kinds of food with the exception of meat, fat, and their extracts are permissible for a Muslim as long as he does not know that they are najis. Reference: sistani.org/14966 Question Answer sistani.org/14966", "category": "fiqh_qa_sistani"}
{"instruction": "The earth is one of the purifying agents. Following the example of a shoe's sole that can be purified by walking on the earth, would the same rule apply to car tires?", "context": "", "response": "The earth cannot purify the tires (obligatory precaution). Reference: sistani.org/14968 Question Answer sistani.org/14968", "category": "fiqh_qa_sistani"}
{"instruction": "Where does the domino effect of mutanajjis items stop when it is no longer wet?", "context": "", "response": "The first mutanajjis item would make the item that comes into contact with it impure; similarly, the second mutanajjis would make the item that comes into contact with it impure; but the third mutanajjis can no longer make other items impure, irrespective of whether it is wet or dry. Reference: sistani.org/14969 Question Answer sistani.org/14969", "category": "fiqh_qa_sistani"}
{"instruction": "If a dog licks my body or clothes, how should I purify it?", "context": "", "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/14970 Question Answer sistani.org/14970", "category": "fiqh_qa_sistani"}
{"instruction": "Can Muslim, who rents a fully furnished house in the West, consider everything in it to be ritually pure as long as he does not find any trace of impure things in it, even if the previous occupant was from Ahlul Kitab, i.e., a Christian or a Jew? What if the previous occupant was a Buddhist or an atheist who does not believe in God and the prophets?", "context": "", "response": "Yes, he can consider everything in the house ritually pure as long as he does not know that it has become impure. Just conjecture or doubt about impurity is of no value. Reference: sistani.org/14973 Question Answer sistani.org/14973", "category": "fiqh_qa_sistani"}
{"instruction": "The floor of most houses in the West is covered with carpet which is glued to the floor in such a way that it is difficult to lift it off. How can such a carpet be rendered pure (tahir), if it becomes impure with urine or blood? The water used to purify in both the cases could be qalil or kathir. Please explain the ruling in both cases.", "context": "", "response": "Firstly, remove the Najis from the area, and pour little water (Qalil) on that specific area, the wipe the water off the specific area of the carpet by using a piece of cloth or a vacuum cleaner, and it will be purified with Qalil water, provided that the water is possible to be wiped off the carpet, in the process.\n\nConversely, after removal of the Najis from the area, it will be purified by Kathir water [i.e., by using a hose pipe connected to the tap] instantly on contact. Reference: sistani.org/14974 Question Answer sistani.org/14974", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "response": "As long as it is not known that the hands of the shopkeeper were Najis, the food is to be considered Tahir, and it is not necessary to investigate further. Reference: sistani.org/14977 Question Answer sistani.org/14977", "category": "fiqh_qa_sistani"}
{"instruction": "Are alcoholic beverages pure? Is beer pure?", "context": "", "response": "There is no doubt about the impurity of alcoholic drinks. As far as beer (fuqa') is concerned, it is impure on the basis of precaution; however, there is no doubt in it being haram. Reference: sistani.org/14978 Question Answer sistani.org/14978", "category": "fiqh_qa_sistani"}
{"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?", "context": "", "response": "The clot of blood inside the egg is pure, but it is haram [for consumption]. Therefore, the egg can be eaten by removing the blood from it, provided it not very minute and been absorbed in it. [In the latter case, is not removable, then the egg becomes haram.] Reference: sistani.org/14979 Question Answer sistani.org/14979", "category": "fiqh_qa_sistani"}
{"instruction": "A toothbrush that contains bristles from the hair of a pig: is it permissible to buy, sell and use it? Does the mouth become impure by using such a toothbrush?", "context": "", "response": "It is permissible to buy, sell and use it; however, the mouth will become impure by using it; and the mouth will become pure by taking that toothbrush out and getting rid of the remaining toothpaste from the mouth. Reference: sistani.org/14980 Question Answer sistani.org/14980", "category": "fiqh_qa_sistani"}
{"instruction": "Some soaps contain pigs' fat or other animals not slaughtered Islamically. Furthermore, we do not know whether or not chemical change has taken place in the manufacturing process. Can such soaps be considered tahir? [Chemical change is a purifying agent in the sense that it purifies a najis item.]", "context": "", "response": "As long as you are not sure that it is ritually impure (najis), it is to be considered pure and you can use it, applying all the rules of purity to it without any hesitation or doubt. However, If it is proven to contain those [impure] elements, it should be considered impure, except if the occurrence of chemical change is proven. Such a change is not proven in manufacturing of soaps. Reference: sistani.org/14981 Question Answer sistani.org/14981", "category": "fiqh_qa_sistani"}
{"instruction": "Can the clothes washed with liquid detergent in laundry facilities owned by a non-Muslim be considered tahir while knowing that Muslims as well as non-Muslims wash their clothes there?", "context": "", "response": "If you do not know that the clothes have come into contact with a source of najasah (impurity), you can consider them tahir (pure). Reference: sistani.org/14982 Question Answer sistani.org/14982", "category": "fiqh_qa_sistani"}
{"instruction": "Can a woman do wudhu or ghusl without removing her nail polish.", "context": "", "response": "It is necessary to remove the nail polish, for the performance of Ghusl. As for the performance of Wudhu, nail polish must be removed for the washing of the hands, and removed from at least one toe nail. Reference: sistani.org/14965 Question Answer sistani.org/14965", "category": "fiqh_qa_sistani"}
{"instruction": "Can a woman perform wudhu whilst wearing \"halal friendly\" nail polish, whilst they state that water permeates through, but I do not have certainty that water reaches all areas under the nail polish?", "context": "", "response": "One must ascertain that water reaches all areas necessary for Wudhu, this may not occur completely if one has the nails covered with nail polish, and with any uncertainty and doubt then one must remove the polish before performing Wudhu. Reference: sistani.org/26531 Question Answer sistani.org/26531", "category": "fiqh_qa_sistani"}
{"instruction": "How can we know the time of mid-night? Do 00.00 hours the point of mid-night as it is commonly held by some people?", "context": "", "response": "Midnight is halfway between sunset and dawn (Fajr). So if the sun sets at 7 p.m. and the true begins at 4 a.m., then midnight will be at 11:30 p.m. The criteria for determining midnight are the timings of sunset and dawn, which differ according to a place and season. Reference: sistani.org/14945 Question Answer sistani.org/14945", "category": "fiqh_qa_sistani"}
{"instruction": "Can a person offer Salatul Layl before midnight, for example, after Isha prayers?", "context": "", "response": "Yes, he can. Reference: sistani.org/14963 Question Answer sistani.org/14963", "category": "fiqh_qa_sistani"}
{"instruction": "Eleven weeks ago I gave birth to a baby girl. However, since then I have been in a state of slight istihaza. when I read Sistani's Resalah I am under the impression that after the Nifas period and the 10 days Istihaza I would treat the blood to be Haiz if it fall during my Haiz habit (even if it does not bear signs of Haiz) and istihaza on other days. However, I have also been informed that since I am breastfeeding and it does not bear the signs, all of it is istihaza. Can you clarify this for me?", "context": "", "response": "from the time when the child birth takes place, the blood seen by the mother is Nifas, provided that it stops before or on completion of the tenth day. While in the condition of Nifas, a woman is called Nafsa.\n\nIf Nifas blood is seen by a mother for more than 10 days and she has a fixed habit of Hayz, then her Nifas will be equal to the duration of Hayz and the rest would be Istihaza. And, for example, if she does not have a fixed habit of Hayz, doubting between 6, 7, or 8 days she would take the maximum 8 days as those of Hayz, and treat the rest as Istihaza. Reference: sistani.org/14927 Question Answer sistani.org/14927", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for the husband to go to bed with his wife after the expiration of her Nifas (bleeding that occurs after childbirth, miscarriage, or abortion), which is ten days, and the continuation of discharge of an Istihadha  type, noting that bleeding continued for some eighteen days?", "context": "", "response": "It is permissible, after the ten days. Reference: sistani.org/15231 Question Answer sistani.org/15231", "category": "fiqh_qa_sistani"}
{"instruction": "Can I offer Salatul Layl before midnight?", "context": "", "response": "Yes, he can. Reference: sistani.org/14964 Question Answer sistani.org/14964", "category": "fiqh_qa_sistani"}
{"instruction": "How can we know the time of mid-night? Do 00.00 hours the point of mid-night as it is commonly held by some people?", "context": "", "response": "Midnight is halfway between sunset and true dawn. So if the sun sets at 7 p.m. and the true dawn begins at 4 a.m., then midnight will be at 11:30 p.m. The criteria for determining midnight are the timings of sunset and true dawn, which differ according to place and season. Reference: sistani.org/14929 Question Answer sistani.org/14929", "category": "fiqh_qa_sistani"}
{"instruction": "Is it enough for night prayers to read only Salat al-Shif` & al-Witr?", "context": "", "response": "It is permissible to offer al-Shaf` and al-Witr only. It would also be sufficient to offer al-Witr alone. Reference: sistani.org/14930 Question Answer sistani.org/14930", "category": "fiqh_qa_sistani"}
{"instruction": "What is the difference between Ahl-e Kitab (the People of the Book) and the rest of the unbelievers with respect to Shari'ah law?", "context": "", "response": "Ahl-e Kitab (Christians, Jews and Zoroastrians) are ritually pure and it is permissible to eat their foods even if we know that they have touched the food with wet hands. Yes, if their food contains meat, it is necessary that the meat should be ritually slaughtered Halal. As for those of non-Muslims who are not from the People of the Book, they are ritually impure (obligatory precaution) and their food is Najis, if it has been touched with a wet hand by them. Reference: sistani.org/14922 Question Answer sistani.org/14922", "category": "fiqh_qa_sistani"}
{"instruction": "Your Eminence is kindly requested to let us know your view in a few sentences regarding Nahjul Balaghah.", "context": "", "response": "What has been recorded in this book from words and sayings of the Commander of the Faithful, Ali (A.S) is, without doubt, at the peak and pinnacle of eloquence after the words of Allah, the Exalted, and those of His Prophet (S). That is because the book offers innate (fitri) methods of thinking and reflection on the universe and the realities in it. As well, the book provides an exposition of the tenets of Islam, its teachings, guidelines and traditions which human life is based upon. Also, the ways to self-purification and development of the soul, the purposes of Shari'ah which provide the basis of religious laws have been put forward. Similarly, the etiquettes of statesmanship, its conditions and necessary qualifications, the method of praising and glorifying Allah, invocation and supplication etc. have been explained. \n\nThis precious book, on the other hand, is a true mirror showcasing the history of Islam and the events that took place following the demise of the Holy Prophet (S) especially the period of the caliphate of Imam Ali (A.S) encompassing an important part of his normative conduct, moral virtues, knowledge and jurisprudence. \n\nIt is befitting for all Muslims to benefit from this book in their religious matters, to learn from it and use it for self-purification. I recommend all \u2013 especially the youth \u2013 to give special importance to studying this book, reflecting on it and memorizing a part of it. What is expected of those who claim to love the Imam and who wish to have lived in his time so that they could hear his advice and benefit from his guidance and walk in his path, is to fulfill their wish by benefiting from the contents of this book. \n\nThe Commander of the Faithful, Ali (A.S) said during the Battle of Jamal: \"I am accompanied, in this battle, by those who are still in their fathers' loins and their mothers' uteruses.\" He referred to those whose true intentions based on their aspirations and desires concerning the presence of the Imam of Time (A.S) and obedience to his commands, God is aware of. These are people who \u2013 on the Day of Judgment when every people will be resurrected with their leaders (good or bad) \u2013 will be resurrected with divine saints (awlia). That is because they acted upon the teachings of the Commander of the Faithful (A.S) without casting doubt or making an excuse or showing their attachment towards him by expressing their desires only. \n\nIt is befitting for Muslim rulers to fulfill the duties which the Imam (A.S) has laid upon people like them; to obey his orders and endeavor to walk in his footsteps in terms of their conducts and deeds. Muslim rulers should consider themselves as though they are governors appointed by the Imam so that the degree of their adherence and abidance to his commands may be made known. \n\nWe pray to God, the Exalted, to assist us all and guide us in the right path and protect us from the evils of carnal desires. Indeed, success and victory is granted by the Lord only. Reference: sistani.org/24574 Question Answer sistani.org/24574", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to engage in network marketing or work in pyramid companies?", "context": "", "response": "His Eminence, Grand Ayatollah Sistani (may Allah grant him long life) does not allow or rectify such transactions. Reference: sistani.org/25499 Question Answer sistani.org/25499", "category": "fiqh_qa_sistani"}
{"instruction": "Are collyrium and rings among the exceptions in Shari'ah?  In other words, is it permissible to wear in front of na-mahram men ?", "context": "", "response": "Although these are among the exceptions and women can wear them in front of non-mahram men, it is necessary that they do not intend to show them to non-mahram and that wearing them does not generally entail any evil and she , at the same time, does not know that she will fall into a sin by wearing them. The precaution is to avoid wearing them in all situations. Reference: sistani.org/25973 Question Answer sistani.org/25973", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for men to wear white or yellow gold?", "context": "", "response": "It is not permissible . Reference: sistani.org/14919 Question Answer sistani.org/14919", "category": "fiqh_qa_sistani"}
{"instruction": "Is it admissible using of gold and silver cuff-links, pins and tie pins?", "context": "", "response": "It is forbidden for man to use gold ornaments (Obligatory Precaution). Reference: sistani.org/14920 Question Answer sistani.org/14920", "category": "fiqh_qa_sistani"}
{"instruction": "Is it Haram for men to wear an earring?", "context": "", "response": "He must avoid wearing it as an obligatory precaution. Reference: sistani.org/14921 Question Answer sistani.org/14921", "category": "fiqh_qa_sistani"}
{"instruction": "If an organ of an atheist is transplanted in a Muslim\u2019s body, would it be considered ritually pure (T\u00e3hir) when it is considered, after transplantation, as part of the Muslim\u2019s body?", "context": "", "response": "An organ or limb extracted from the body is ritually impure (najis) irrespective of whether it came from a Muslim or a non-Muslim. And when it becomes, by rejuvenation, part of a Muslim\u2019s body or of someone who is considered a Muslim, it becomes T\u00e3hir. Reference: sistani.org/14916 Question Answer sistani.org/14916", "category": "fiqh_qa_sistani"}
{"instruction": "Is mercy killing allowed?", "context": "", "response": "No, mercy killing is not permissible. Reference: sistani.org/25300 Question Answer sistani.org/25300", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to remove a life-support machine attached to a dying person, and the doctors state there is no hope in his recovery, with certainty that he will die shortly later?", "context": "", "response": "It is not permissible at all to remove it. Reference: sistani.org/25302 Question Answer sistani.org/25302", "category": "fiqh_qa_sistani"}
{"instruction": "What are the conditions for validity of an oath?", "context": "", "response": "The conditions for validity of an oath are:\n\n   1. A person who takes an oath should be Baligh and sane, and should do so with free will and clear intention. Hence, an oath by a minor, an insane person, an intoxicated person, or by a person who has been coerced to take an oath, will not be in order. Similarly, if he takes an oath involuntarily, or unintentionally, in a state of excitement, the oath will be void.\n\n   2. An oath taken for the performance of an act which is haraam or makrooh, is not valid. Similarly, an oath for renouncing an act which is obligatory or Mustahab is also void. And if he takes an oath to perform a normal or usual act, it will be valid, if that act has any preference in the estimation of sensible people.\n\n      Similarly, if he takes an oath for renouncing a usually permissible act, it will be valid if it is deemed more preferable than its performance, by the sensible people. In fact, in each case, his own judgement about the preferences will be enough to grant validity to the oath, even if other sensible people may not concur.\n\n   3. The oath must be sworn by one of those names of the Almighty Allah which are exclusively used for Him, (e.g. 'Allah'). And even if he swears by a name which is used for other beings also, but is used so extensively for Him, that when any person utters that name one is reminded of Him Alone, for example, if he swears by the name Khaliq (the Creator) and Raziq (the Bestower), the oath will be in order.\n\n      In fact, if he uses other names or attributes of Allah, which do not remind of Him, but give that connotation when used during an oath, like Samee' (All Hearing) or Baseer (All Seeing), even then the oath will be valid.\n\n   4. The oath should be uttered in words, but a dumb person can take an oath by making a sign. Similarly, if a person is unable to utter the words, he may write down the oath, repeating in his mind the intention for it, that will be a valid oath, though as a precaution, he may confirm the oath in other ways as well.\n\n   5. It should be possible for him to act upon his oath. And if he was able to act upon the oath when he took it, but became incapable of acting upon it later, the oath becomes nullified from the time he became incapable of acting upon it, provided that he did not incapacitate himself purposely. And the same rule applies if acting upon one's vow, oath, or covenant, involves unbearable hardship. Reference: sistani.org/14824 Question Answer sistani.org/14824", "category": "fiqh_qa_sistani"}
{"instruction": "If a person breaks his oath, what is he supposed to do?", "context": "", "response": "If a person takes an oath that he will perform an act (e.g. that he will fast) or will refrain from doing an act (e.g. that he will not smoke), but does not intentionally act according to his oath, he should give Kaffarah for it, which means he should should fully feed ten indigent persons, 750 grams of food stuffs (wheat or bread or rice). And if he is not able to perform these acts, he should fast for three consecutive days. Reference: sistani.org/14825 Question Answer sistani.org/14825", "category": "fiqh_qa_sistani"}
{"instruction": "If I pray with a leather belt or a wallet made from leather of a mayta and realize it during the salat or after finishing it but before the end of its time span or after the ending of its time span-what would become of that prayer?", "context": "", "response": "The prayer with a wallet made from leather of a Mayta is valid just as it is acceptable to pray with a belt made from such a leather, provided that the probability of it being from an animal Islamically slaughtered is not a very low probability that would be ignored by sensible people.\n\nIn the second case [of very low probability], if he was ignorant [of this rule] and realized during prayer, he should take it off immediately and his prayer would be valid. The same rule would apply if he forgot [that he had the wallet or the belt on him] and remembered during prayer, provided that his forgetfulness was not a result of carelessness and indifference. In other cases, he will have to repeat prayer within the allocated time period or Qadha as a matter of obligatory precaution. Reference: sistani.org/14901 Question Answer sistani.org/14901", "category": "fiqh_qa_sistani"}
{"instruction": "Is it okay to delay prayer (Namaaz) for a Majlis or Matam?", "context": "", "response": "It is better to perform prayers at the preferred prescribed time, and its important to organise the Azadari programmes to not conflict with the prayer times. Reference: sistani.org/15116 Question Answer sistani.org/15116", "category": "fiqh_qa_sistani"}
{"instruction": "It happens that the time of salat sets in while the Muslim worker is at his work-place, - noting that finding work is not easy - thus, he finds it difficult to leave the work for salat. Sometimes he ends up losing his job because of his insistence on saying salat. Is he allowed to say his prayers as qadha? Or must he say them [on time], even if it leads to him losing his job?", "context": "", "response": "If the need to work at that place reaches the level of necessity, then he should pray in time in whatever way possible: even just by indicating [by lowering the neck halfway for ruku' and fully for sajda]. However, such a situation would arise only exceptionally. So he should fear Almighty Allah and not accept a job which leads to neglecting the pillar of faith; thus, he should remember the words of the Almighty: \"And whosoever fears Allah, He will make a way out for him [from difficulties] and provide for him from where he does not expect.\" (65:2) Reference: sistani.org/14902 Question Answer sistani.org/14902", "category": "fiqh_qa_sistani"}
{"instruction": "If a traveller leaves his home town immediately after the adhan of noon prayer, i.e. without saying that prayer, and reaches his destination after sunset, has he committed a sin? And is it obligatory on him to make up for noon prayer?", "context": "", "response": "Yes, he has committed a sin by neglecting the obligatory prayer in its appropriate time, and he has to make it up as Qasr (shortened) prayers. Reference: sistani.org/14937 Question Answer sistani.org/14937", "category": "fiqh_qa_sistani"}
{"instruction": "If the time for salat has come while the student is still on his way to the university. When he reaches the university, he realises that the time of salat has ended. In this case, is it permissible for him to say salat in the car although there are places in which he could pray, yet by going to those places he may risk becoming late [for his university]?", "context": "", "response": "The delay in getting to the work place [or university] is not a good enough reason for praying in the car. This is because it involves non fulfillment of some of its conditions while it is possible to get down and pray normally on the earth with all the conditions fulfilled. However, if the delay is going to cause him considerable harm or put him in an untenable situation, it is permissible for him to pray in the car, (without being able to fulfill some of prayer's conditions), and if he prays in this situation he would not need to make up his prayer later on. Reference: sistani.org/14903 Question Answer sistani.org/14903", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a Muslim to involve in pleasure by continuing to watch an entertaining movie even, though salat time is due, and then he goes to say his prayers just before it becomes overdue (qadha)?", "context": "", "response": "A great amount of Thawab (rewards) will be lost for not praying at its preferred time, and it is not appropriate for a Muslim to delay the saying of Salat from its preferred time (i.e., at the beginning of its time span) except for an excuse;  as long as he performs his prayer during the time allocated his prayer is not Qadha. Reference: sistani.org/14939 Question Answer sistani.org/14939", "category": "fiqh_qa_sistani"}
{"instruction": "How can we say our obligatory prayers in an aircraft, especially if we do not know the direction of the qiblah taking into consideration the instability of the floor [because the plane is in motion]?", "context": "", "response": "As for the qiblah, it is possible to identify its direction by asking the captain or the airhostesses because their answers usually carry validity and are a source of assurance. One should therefore act accordingly.\n\nAs for the stability of the floor where salat is to be performed, that condition will be waived when it is not possible to achieve it. However, other conditions of prayers should, wherever possible, be observed. Under no circumstance should the prayer be delayed beyond its appropriate time span. Reference: sistani.org/14904 Question Answer sistani.org/14904", "category": "fiqh_qa_sistani"}
{"instruction": "A person who believes that he will not be able to wake up for dawn prayer if he goes to sleep, is it obligatory on him to stay awake till the time of prayer? Is he committing a sin if he sleeps and does not wake up for dawn prayer?", "context": "", "response": "It is possible for him to ask someone to wake him up for dawn prayer or use an alarm clock, etc, for this purpose. If these means of waking up are not possible, then he is not committing a sin by going to sleep unless it is considered, as is widely believed, an insult to, and neglect of, the salat. Reference: sistani.org/14905 Question Answer sistani.org/14905", "category": "fiqh_qa_sistani"}
{"instruction": "When should one say his salat full (tamam) and when should one say it qasr (two rakat instead of four)? Is the general perception about a person being resident of a city sufficient for him to say his salat fully [in that city]?", "context": "", "response": "The conditions for qasr in travelling have been mentioned in the Manual of Islamic Laws. When a person considers residing in a city for a long time, and in the general perception it is considered as such, he is not considered as a traveller (e.g., if he intends to reside in that city for year and a half,). But if he intends to stay in that city for a short while only and is considered, in the general sense, as a visitor, he should pray Qasr (shortened), unless he intends to stay in a city for more than 10 day consecutively, his prayer would be full in that city. Reference: sistani.org/14943 Question Answer sistani.org/14943", "category": "fiqh_qa_sistani"}
{"instruction": "When should one say his salat full (tamam) and when should one say it qasr (two rakat instead of four)? Is the general perception about a person being resident of a city sufficient for him to say his salat fully [in that city]?", "context": "", "response": "The conditions for qasr in travelling have been mentioned in the Manual of Islamic Laws. When a person considers residing in a city for a long time, and in the general perception it is considered as such, he is not considered as a traveller (e.g., if he intends to reside in that city for year and a half, it will be considered as his home-town after one month). But if he intends to stay in that city for a short while only and is considered, in the general sense, as a visitor, he should pray qasr. Reference: sistani.org/14906 Question Answer sistani.org/14906", "category": "fiqh_qa_sistani"}
{"instruction": "A person who believes that he will not be able to wake up for dawn prayer if he goes to sleep, is it obligatory on him to stay awake till the time of prayer? Is he committing a sin if he sleeps and does not wake up for dawn prayer?", "context": "", "response": "It is possible for him to ask someone to wake him up for dawn prayer or use an alarm clock, etc, for this purpose. If these means of waking up are not possible, then he is not committing a sin by going to sleep unless it is considered, as is widely believed, an insult to, and neglect of, the salat. Reference: sistani.org/14946 Question Answer sistani.org/14946", "category": "fiqh_qa_sistani"}
{"instruction": "How can we say our obligatory prayers in an aircraft, especially if we do not know the direction of the qiblah taking into consideration the instability of the floor [because the plane is in motion]?", "context": "", "response": "As for the qiblah, it is possible to identify its direction by asking the captain or the airhostesses because their answers usually carry validity and are a source of assurance. One should therefore act accordingly.\n\nAs for the stability of the floor where salat is to be performed, that condition will be waived when it is not possible to achieve it. However, other conditions of prayers should, wherever possible, be observed. Under no circumstance should the prayer be delayed beyond its appropriate time span. Reference: sistani.org/14947 Question Answer sistani.org/14947", "category": "fiqh_qa_sistani"}
{"instruction": "How should we say our salat in trains and cars? Is it necessary to do prostration (sajda) on something or is it not necessary, in that would bending of the neck be sufficient?", "context": "", "response": "It is obligatory to say salat in the usual way where possible. So, one should face the qiblah in all stages of the salat; if not, at least while saying the opening takbir. Otherwise the condition of facing the qiblah will be dropped. Similarly, if it is possible to do the bowing (ruku') and prostration (sajdah) normally (e.g., in the aisle of the bus or the train), those parts of salat should be done normally. But if it is not possible, then one should try to bow normally for ruku' and sajdah [for example, from a sitting position on the seat or the berth of the train].\n\nFor sajdah, one has to put the forehead on an item on which sajdah is valid, even if by lifting that item to the forehead. If bowing normally is not possible, one should just indicate by bending the neck [halfway for ruku and fully for sajdah]. Reference: sistani.org/14949 Question Answer sistani.org/14949", "category": "fiqh_qa_sistani"}
{"instruction": "If the time for salat has come while the student is still on his way to the university. When he reaches the university, he realizes that the time of salat has ended. In this case, is it permissible for him to say salat in the car although there are places in which he could pray, yet by going to those places he may risk becoming late [for his university]?", "context": "", "response": "The delay in getting to the work place [or university] is not a good enough reason for praying in the car. This is because it involves non fulfillment of some of its conditions while it is possible to get down and pray normally on the earth with all the conditions fulfilled. However, if the delay is going to cause him considerable harm or put him in an untenable situation, it is permissible for him to pray in the car, (without being able to fulfill some of prayer's conditions). Reference: sistani.org/14950 Question Answer sistani.org/14950", "category": "fiqh_qa_sistani"}
{"instruction": "It happens that the time of salat sets in while the Muslim worker is at his work-place, - noting that finding work is not easy - thus, he finds it difficult to leave the work for salat. Sometimes he ends up losing his job because of his insistence on saying salat. Is he allowed to say his prayers as qadha? Or must he say them [on time], even if it leads to him losing his job?", "context": "", "response": "If the need to work at that place reaches the level of necessity, then he should pray in time in whatever way possible: even just by indicating [by lowering the neck halfway for ruku' and fully for sajda]. However, such a situation would arise only exceptionally. So he should fear Almighty Allah and not accept a job which leads to neglecting the pillar of faith; thus, he should remember the words of the Almighty: \"And whosoever fears Allah, He will make a way out for him [from difficulties] and provide for him from where he does not expect.\" (65:2) Reference: sistani.org/14951 Question Answer sistani.org/14951", "category": "fiqh_qa_sistani"}
{"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:", "context": "", "response": "Praying in those offices and using the water for wudhu?\n\nIf praying there is problematic, what would become of past prayers said in those places? Reference: 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.\n\nIf it becomes clear after saying the salat that the property was usurped, the past prayers are valid. Reference: sistani.org/14952 Question Answer sistani.org/14952", "category": "fiqh_qa_sistani"}
{"instruction": "If I pray with a leather belt or a wallet made from leather of a mayta and realize it during the salat or after finishing it but before the end of its time span or after the ending of its time span-what would become of that prayer?", "context": "", "response": "The prayer with a wallet made from leather of a mayta is valid just as it is acceptable to pray with a belt made from such a leather, provided that the probability of it being from zabiha is not a very low probability that would be ignored by sensible people.\n\nIn the second case [of very low probability], if he was ignorant [of this rule] and realized during salat, he should take it off immediately and his salat would be valid. The same rule would apply if he forgot [that he had the wallet or the belt on him] and remembered during salat, provided that his forgetfulness was not a result of carelessness and indifference. In other cases, he will have to repeat salat in time or qadha as a matter of obligatory precaution. Reference: sistani.org/14953 Question Answer sistani.org/14953", "category": "fiqh_qa_sistani"}
{"instruction": "One of the famous trousers these days is the one known as jeans. It is made in non-Muslim countries. It has a piece of leather used as a label. It is not known whether the leather is that of an animal slaughtered Islamically or non-Islamically-is it permissible to say salat with these trousers?", "context": "", "response": "Yes, it is permissible. Reference: sistani.org/14954 Question Answer sistani.org/14954", "category": "fiqh_qa_sistani"}
{"instruction": "Is Salat valid if the person uses cologne? Is cologne ritually pure?", "context": "", "response": "Yes, it is pure. Reference: sistani.org/14955 Question Answer sistani.org/14955", "category": "fiqh_qa_sistani"}
{"instruction": "If a traveller leaves his home town immediately after the adhan of noon prayer, i.e. without saying that prayer, and reaches his destination after sunset, has he committed a sin? And is it obligatory on him to make up for noon prayer?", "context": "", "response": "Yes, he has committed a sin by neglecting the obligatory prayer in its appropriate time, and he has to make it up. Reference: sistani.org/14907 Question Answer sistani.org/14907", "category": "fiqh_qa_sistani"}
{"instruction": "What is your ruling about cat hair on a person's dress during salat?", "context": "", "response": "If there is one cat hair or there are two or three hairs on a person's body or clothes, his prayer is in order but if there are more than that, his prayer becomes void, as an obligatory precaution. However, if one becomes aware after prayer, his previous prayer(s) are valid. Reference: sistani.org/15461 Question Answer sistani.org/15461", "category": "fiqh_qa_sistani"}
{"instruction": "Some people pray for years and even perform pilgrimage, yet they do not pay khums. Is it obligatory on them to repeat their prayers and pilgrimage?", "context": "", "response": "Based on precaution, it is obligatory on them to repeat prayers and pilgrimage, if the particular dress that they used in prayers, in tawaf and in salat of tawaf was from items on which khums had become due.\n\nHowever, if only the dress they used in salat of tawaf was from items on which khums had become due, and they were ignorant (even out of negligence) of the law or the status of the dress, their pilgrimage is valid, but they have to repeat salat of tawaf if they had no excuse for their ignorance. [In this case,] they have, as a matter of precaution to return to Mecca [to perform the salat of tawaf again], if it does not entail great difficulty; otherwise they can perform that salat wherever they are.\n\nSimilarly, they will have to do the pilgrimage again if the animal offered as a sacrifice was bought with money on which khums had become due. However, if they had bought it with money whose unspecific portion was liable for khums -as is the case normally - there is no problem in their pilgrimage, even if they used it from the money on which khums had become liable; of course, they will be responsible for that amount [for payment of khums].\n\nAll this is applicable, if they knew about the obligation of khums and the law forbidding them to utilize items on which khums has become wajib or if they were ignorant out of negligence. But, if they were ignorant out of innocence, their prayers and pilgrimage are valid. Reference: sistani.org/14908 Question Answer sistani.org/14908", "category": "fiqh_qa_sistani"}
{"instruction": "A person used to make mistakes in the way he performed his wudhu (minor ablution) or ghusl (major ablution). After many years, he comes to realize his mistakes. When he inquires as how to solve his problem, he is told: \"Repeat all your prayers and perform the pilgrimage again.\" Since saying all the prayers and doing the pilgrimage again is difficult, is there a solution which would salvage his prayers and pilgrimage performed with wudhu and ghusl that he thought was correct? Is there such a solution as a concession to this person so that he does not become disheartened and rebellions against religious obligations in a society which encourages such kind of rebellion?", "context": "", "response": "If he was ignorant out of innocence, and therefore made mistakes without causing harm (e.g., did not follow the proper sequence in washing the head and the other parts of the body in ghusl; or did the wiping of the head or feet [mash] with a new water), then his wudhu and ghusl will be considered correct; and, consequently, his past prayers and pilgrimage will also be considered correct.\n\nBut if he was ignorant out of negligence in learning the Islamic laws or did mistakes which do invalidate the act in general (e.g., leaving out some parts of the body which must be washed in wudhu or ghusl), there is no way to validate his past prayers and pilgrimage.\n\nHowever, if there is the fear that he would totally rebel when asked to make up all the past prayers and pilgrimage, then it is not appropriate to ask him to do so. Maybe Allah will improve his situation in future. Reference: sistani.org/14909 Question Answer sistani.org/14909", "category": "fiqh_qa_sistani"}
{"instruction": "What should be the minimum distance between a woman and a man while both are performing prayers (salat)? whether both can offer prayers within the same room?", "context": "", "response": "The least distance is an \u201carm\u201d length. In the said case, a woman can pray behind a man, if she believe the man is 'Adil'. Reference: sistani.org/14910 Question Answer sistani.org/14910", "category": "fiqh_qa_sistani"}
{"instruction": "What should be the minimum distance between a man and a woman when both are offering prayers?", "context": "", "response": "If a man standing in front and a woman behind, the least distance between them is that the place of prostration for woman can be in equal line with knee of the man. There would be no objection in it. Reference: sistani.org/14911 Question Answer sistani.org/14911", "category": "fiqh_qa_sistani"}
{"instruction": "Can I say congregational prayer with my Sunni brothers? And can I lead prayers when I pray with them?", "context": "", "response": "There is no objection in standing in a Sunni congregational prayer. However, the person should recite Hamd and Surah on his own in the first two \u2018Rak\u2019ats\u2019 \u2013 even if it has to be in low voice though. Also, it is permissible for him to lead them in prayer. Reference: sistani.org/14912 Question Answer sistani.org/14912", "category": "fiqh_qa_sistani"}
{"instruction": "Is it allowed for a man's wife or daughter to pray next to him in Prayer?", "context": "", "response": "No, they must not stand next to him or in front of him in prayer, if there is no barrier in between them. Reference: sistani.org/14913 Question Answer sistani.org/14913", "category": "fiqh_qa_sistani"}
{"instruction": "Is it allowed for a man to put his elbows on the ground during sajdah in prayer?", "context": "", "response": "It is permissible and it's better not to put them on the ground. Reference: sistani.org/14914 Question Answer sistani.org/14914", "category": "fiqh_qa_sistani"}
{"instruction": "Is it makruh to close the eyes during Prayer?", "context": "", "response": "It is permissible but it is makrooh (undesirable). Reference: sistani.org/14915 Question Answer sistani.org/14915", "category": "fiqh_qa_sistani"}
{"instruction": "What about the leather products made in a European country, if we are unaware of the source of that leather? It is said that some European countries import cheap leather from Muslim countries and then use it for manufacturing various products. Can we consider such leather pure? Are we allowed to say salat in them? Can such a weak probability [about it originating from a Muslim country] be given any credence?", "context": "", "response": "If the probability of the leather originating from a zabiha (an animal slaughtered Islamically) source is so weak that people would not normally give any credence (for example, the probability of 2%), it is to be considered impure and this cannot be used in salat. But if the probability is not so weak, it can be considered pure and using it in salat would be permissible. Reference: sistani.org/14893 Question Answer sistani.org/14893", "category": "fiqh_qa_sistani"}
{"instruction": "Can Muslim, who rents a fully furnished house in the West, consider everything in it to be ritually pure as long as he does not find any trace of impure things in it, even if the previous occupant was from a non-Muslim, and kept a dog at home?", "context": "", "response": "Yes, he can consider everything in the house ritually pure as long as he does not know that it has become impure. Just conjecture or doubt about impurity is of no value. Reference: sistani.org/15437 Question Answer sistani.org/15437", "category": "fiqh_qa_sistani"}
{"instruction": "In the West, there are many public laundry places in which Muslims and non-Muslims wash their clothes. Is it permissible for us to pray in the clothes washed in such facilities, especially when we have no knowledge whether or not the washing machines are connected to the kurr water2 at some stages of the washing, and whether or not it purifies the clothes in the process of washing?", "context": "", "response": "There is no problem in praying in those clothes that were pure before washing them [in such facilities] as long as you are not aware that they have become impure. [In other words, what goes in the public washing machine as pure comes out as pure unless you are sure that it has become impure.]\n\nSimilarly, [you can pray in] the impure clothes [that were washed in the public laundry machines] provided that you are reassured:\n\nthat the impure element, if any, has been washed away;\n\nthat the pure water covered the entire impure area twice (if it had become impure by urine and even if the water was connected to kurr source as an obligatory precaution) or just once (if it had become impure by other elements);\n\nand that the water was removed from the clothes by wringing or other similar method [i.e., spinning of the machine] if it was qalil.\n\nHowever, if you are not sure and just have conjecture that the garment has been purified as per religious requirement, the previously impure garment will still be considered impure and praying in it would not be valid. Reference: sistani.org/14894 Question Answer sistani.org/14894", "category": "fiqh_qa_sistani"}
{"instruction": "The floor of most houses in the West is covered with carpet which is glued to the floor in such a way that it is difficult to lift it off. How can such a carpet be rendered pure (tahir), if it becomes impure with urine or blood? The water used to purify in both the cases could be qalil or kathir. Please explain the ruling in both cases.", "context": "", "response": "If it is possible to wipe the water off the carpet by using a piece of cloth or a vacuum cleaner, it can be purified with qalil water, provided that the water is wiped off the carpet, in the process. Conversely, it must be purified by kathir water [i.e., by using a hose pipe connected to the tap]. Reference: sistani.org/14895 Question Answer sistani.org/14895", "category": "fiqh_qa_sistani"}
{"instruction": "Can Muslim, who rents a fully furnished house in the West, consider everything in it to be ritually pure as long as he does not find any trace of impure things in it, even if the previous occupant was from Ahlul Kitab, i.e., a Christian or a Jew? What if the previous occupant was a Buddhist or an atheist who does not believe in God and the prophets?", "context": "", "response": "Yes, he can consider everything in the house ritually pure as long as he does not know that it has become impure. Just conjecture or doubt about impurity is of no value. Reference: sistani.org/14896 Question Answer sistani.org/14896", "category": "fiqh_qa_sistani"}
{"instruction": "If a dog licks my body or clothes, how should I purify it?", "context": "", "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/14897 Question Answer sistani.org/14897", "category": "fiqh_qa_sistani"}
{"instruction": "The earth is one of the purifying agents. Following the example of a shoe's sole that can be purified by walking on the earth, would the same rule apply to car tires?", "context": "", "response": "The earth cannot purify the tires. Reference: sistani.org/14898 Question Answer sistani.org/14898", "category": "fiqh_qa_sistani"}
{"instruction": "I am living in India and I have a lot of doubts about things I am using and I eating. What is my duty about such things?", "context": "", "response": "A well known religious law says: \"Everything is ritually pure for you unless you come to know that it is ritually impure.\" This law declares everything to be pure unless one becomes sure a particular item has become impure. And as long as you are not sure that it has become ritually impure (najis), it is to be considered pure and you can apply all the rules of purity to it without any hesitation or doubt. Reference: sistani.org/14899 Question Answer sistani.org/14899", "category": "fiqh_qa_sistani"}
{"instruction": "What is the hokm (ruling) about Ahlul Kitab (people of the Book)? Are they clean? How should we deal with them?", "context": "", "response": "The Ahlul Kitab (that is, the Jews, the Christians and the Zoroastrians) are ritually pure (tahir) as long as you do not know that they have become ritually impure (najis) by coming into contact with an impure object. You can follow this ruling when dealing with them. Reference: sistani.org/14900 Question Answer sistani.org/14900", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to draw or produce a scene which shows the Prophet Muhammad (s.a.w.), one of the past prophets or the infallible Imams (a.s.), or other luminaries and show it in cinema, on television or theater?", "context": "", "response": "If due deference and respect is observed, and the scene does not contain anything that would detract from their holy pictures in the minds [of the viewers], there is no problem. Reference: sistani.org/14847 Question Answer sistani.org/14847", "category": "fiqh_qa_sistani"}
{"instruction": "Is taking pictures of a dead body allowed, Haram or Makruh?", "context": "", "response": "There is no problem in doing so. Reference: sistani.org/14891 Question Answer sistani.org/14891", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to draw or produce a scene which shows the Prophet Muhammad (s.a.w.), one of the past prophets or the infallible Imams (a.s.), or other luminaries and show it in cinema, on television or theater?", "context": "", "response": "If due deference and respect is observed, and the scene does not contain anything that would detract from their holy pictures in the minds [of the viewers], there is no problem. Reference: sistani.org/14892 Question Answer sistani.org/14892", "category": "fiqh_qa_sistani"}
{"instruction": "How should we say our salat in trains and cars? Is it necessary to do prostration (sajda) on something or is it not necessary, in that would bending of the neck be sufficient?", "context": "", "response": "It is obligatory to say salat in the usual way where possible. So, one should face the qiblah in all stages of the salat; if not, at least while saying the opening takbir. Otherwise the condition of facing the qiblah will be dropped. Similarly, if it is possible to do the bowing (ruku') and prostration (sajdah) normally (e.g., in the aisle of the bus or the train), those parts of salat should be done normally. But if it is not possible, then one should try to bow normally for ruku' and sajdah [for example, from a sitting position on the seat or the berth of the train].\n\nFor sajdah, one has to put the forehead on an item on which sajdah is valid, even if by lifting that item to the forehead. If bowing normally is not possible, one should just indicate by bending the neck [halfway for ruku and fully for sajdah]. Reference: sistani.org/14948 Question Answer sistani.org/14948", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to prostrate  on carpets?", "context": "", "response": "It is not permissible to prostrate on carpets,\n\nSajdah should be performed on earth, and on those things which are not edible nor worn, and on things which grow from earth (e.g. wood and leaves of trees). It is not permissible to perform Sajdah on things which are used as food or dress (e.g. wheat, barley and cotton etc.), or on things which are not considered to be parts of the earth (e.g. gold, silver, etc.). And in the situation of helplessness, asphalt and tar will have preference over other non-allowable things. Sajdah should not be performed on the vine leaves, when they are delicate and hence edible. Otherwise, there is no objection. It is in order to perform Sajdah on things which grow from the earth, and serve as fodder for animals (e.g. grass, hay etc.). It is in order to perform Sajdah on flowers which are not edible, and also on medicinal herbs which grow from the earth. Reference: sistani.org/15511 Question Answer sistani.org/15511", "category": "fiqh_qa_sistani"}
{"instruction": "Is it alright to do sajdah on concrete or on mosaic?", "context": "", "response": "Yes, it is alright. Reference: sistani.org/14957 Question Answer sistani.org/14957", "category": "fiqh_qa_sistani"}
{"instruction": "Some prayer-mats are made of synthetic material; is it permissible to do sajdah on them?", "context": "", "response": "Sajdah on such items is not sufficient. Reference: sistani.org/14958 Question Answer sistani.org/14958", "category": "fiqh_qa_sistani"}
{"instruction": "A reciter of the Holy Qur'an recites a verse of wajib sajdah, on hearing it from a cassette player, is it obligatory on us to do sajdah in this case?", "context": "", "response": "It is not obligatory. Reference: sistani.org/14959 Question Answer sistani.org/14959", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to do sajdah on writing paper and on paper tissues, especially, if is not known whether or not the raw material they are made of was from items on which sajdah is valid?", "context": "", "response": "It is not permissible to do sajdah on paper tissues, only after ascertaining that they have been made from items on which sajdah is allowed; it is permissible to do sajdah on paper if it is made from material on which sajdah is allowed or from cotton or flax. Reference: sistani.org/14960 Question Answer sistani.org/14960", "category": "fiqh_qa_sistani"}
{"instruction": "Is it alright to do sajdah on concrete or on mosaic?", "context": "", "response": "Yes, it is alright. Reference: sistani.org/14956 Question Answer sistani.org/14956", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to do sajdah on writing paper and on paper tissues, especially, if is not known whether or not the raw material they are made of was from items on which sajdah is valid?", "context": "", "response": "It is not permissible to do sajdah on paper tissues, only after ascertaining that they have been made from items on which sajdah is allowed; it is permissible to do sajdah on paper if it is made from material on which sajdah is allowed or from cotton or flax. Reference: sistani.org/14961 Question Answer sistani.org/14961", "category": "fiqh_qa_sistani"}
{"instruction": "A reciter of the Holy Qur'an recites a verse of an obligatory Sajdah, on hearing it from the television or radio is it obligatory on us to do sajdah in this case?", "context": "", "response": "It is not obligatory if it's just a recording repeated on the audio or television, however, if its a live broadcast then it is obligatory to perform the prostration (Sajdah). Reference: sistani.org/14962 Question Answer sistani.org/14962", "category": "fiqh_qa_sistani"}
{"instruction": "Some Western governments allow the daughter to be independent of her parents, after she has passed the age of sixteen. If she seeks her parents advice, it is only for seeking their opinion or out of respect for them. Is such a virgin girl allowed to marry, be it permanent or a temporary marriage, without the consent of her father?", "context": "", "response": "If this means that the father has allowed her to marry whomsoever she wants or that he has withdrawn from interfering in the matter of her marriage, it is permissible for her to do so; otherwise, based on obligatory precaution, it is not permissible. Reference: sistani.org/14871 Question Answer sistani.org/14871", "category": "fiqh_qa_sistani"}
{"instruction": "If a woman is over thirty years of age, and still virgin, is it necessary for her to seek the permission of her guardian for marriage?", "context": "", "response": "If she is not independent, it is obligatory on her to seek his consent. Rather, even if she is independent, she must seek his consent, as a matter of compulsory precaution. Reference: sistani.org/14872 Question Answer sistani.org/14872", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a virgin girl to use the light beauty powder in order to draw attention [to herself] in ladies only gatherings? What if she does so with the purpose of seeking marriage \u2014 wouldn\u2019t it be counted as concealing physical defects, [if there were any]?", "context": "", "response": "It is permissible for her to do that and it would not be regarded as \u201cconcealing the physical defects\u201d. Even if it were, it would not be har\u00e3m unless she was intent on deceiving the person who wants to marry her. Reference: sistani.org/14873 Question Answer sistani.org/14873", "category": "fiqh_qa_sistani"}
{"instruction": "There is a Muslim woman whose husband has left her for a long time now so much so that there is no hope of their getting reunited in the near future; she claims that she cannot stay without a husband because of the difficulty in living as a single woman in the West where she fears robbery and stealing by break-ins into the house. Can she ask for divorce through the religious judge so that he may pronounce the divorce, whereby she can, remarry whosoever she wants?", "context": "", "response": "f the husband has abandoned her, she can take her case to the religious judge who will then force the husband to choose one of two courses: either end the abandonment or release her [by divorce] so that she can marry someone else. If he refuses to do any of the two, and it is not possible to force him to adopt one of the two alternatives, the religious judge has the right to pronounce the divorce at her request.\n\nBut if the wife is the one who has left her husband without any [valid] justification, there is no way for the religious judge to pronounce her divorced. Reference: sistani.org/14874 Question Answer sistani.org/14874", "category": "fiqh_qa_sistani"}
{"instruction": "A Muslim couple got separated for a long time. Is it permissible for him to marry, temporarily or permanently, a woman from Ahlul Kitab without the knowledge of his Muslim wife? Is it permissible for him to marry, with the permission of his Muslim wife?", "context": "", "response": "For a Muslim man to marry a woman from Ahlul Kitab permanently is against the compulsory precaution in any circumstance. And his temporary marriage to a Jewish or a Christian woman is allowed, only if he is not already married to a Muslim wife. If he has a Muslim wife, temporary marriage with an Ahlul Kitab woman is not permissible without her consent; nay, even with her consent, it is not permissible, based on compulsory precaution. Reference: sistani.org/14875 Question Answer sistani.org/14875", "category": "fiqh_qa_sistani"}
{"instruction": "I am married to a Sunni girl and it is a secret marriage, which nobody knows of. She has not been married before and we obviously didn\u2019t get her father's permission. Does this mean that the marriage is invalid?", "context": "", "response": "If her father does not permit, the marriage is not valid.  Yes, if her father does not interfere in her affairs and she is independent in her, the marriage would be in order. Reference: sistani.org/14876 Question Answer sistani.org/14876", "category": "fiqh_qa_sistani"}
{"instruction": "I want to marry a Muslim girl, but I am Hindu. Is it permissible?", "context": "", "response": "It is not permissible. Reference: sistani.org/14877 Question Answer sistani.org/14877", "category": "fiqh_qa_sistani"}
{"instruction": "Is it allowed to do Mut\u2019ah before permanent marriage?", "context": "", "response": "There is no problem in temporary marriage with the permission of the girl's father. However, if the two parties want to contract permanent marriage after temporary marriage, the remaining time of the fixed-time marriage should either expire or the husband should forgo it. Reference: sistani.org/14878 Question Answer sistani.org/14878", "category": "fiqh_qa_sistani"}
{"instruction": "Fortune tellers and palmists claim to foretell a person\u2019s future. Is it permissible for the palmist to do so, if the customer is going to plan [his life] according to his predictions?", "context": "", "response": "Since the information given by the palmist has no value, it is, therefore, not permissible for him to give information with certainty, just as it is not permissible for the customer to plan according to it, except on legal or reasonable grounds. Reference: sistani.org/14890 Question Answer sistani.org/14890", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a woman to go out of her house for some errands perfumed, with the fragrance of her perfume reaching non-mahram men?", "context": "", "response": "She ought not do that. It is not permissible if she intend by wearing it to excite non-mahram,  it is also not permissibile it tempts a non-mahram man or normally causes him excitement. Other than these situations, then there is no problem in it. Reference: sistani.org/14989 Question Answer sistani.org/14989", "category": "fiqh_qa_sistani"}
{"instruction": "Is salat valid if the person uses cologne? Is cologne ritually pure?", "context": "", "response": "It is clean and the Salat is valid. Reference: sistani.org/14885 Question Answer sistani.org/14885", "category": "fiqh_qa_sistani"}
{"instruction": "What is your order about using perfume containing alcohol?", "context": "", "response": "There is no objection in it. Reference: sistani.org/14886 Question Answer sistani.org/14886", "category": "fiqh_qa_sistani"}
{"instruction": "I had sex with my wife before we contracted marriage? Is my marriage valid? What is my towards Allah?", "context": "", "response": "Your marriage is in order and you should perform Tawbah for the sin you have committed. Reference: sistani.org/14887 Question Answer sistani.org/14887", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a boy and a girl to make friendship with each other in order to know each other before marriage.", "context": "", "response": "It is not allowed. Reference: sistani.org/14888 Question Answer sistani.org/14888", "category": "fiqh_qa_sistani"}
{"instruction": "Is pre-marital relation permissible between a boy and a girl?", "context": "", "response": "It is not permissible under any circumstances. Reference: sistani.org/14889 Question Answer sistani.org/14889", "category": "fiqh_qa_sistani"}
{"instruction": "Can I see pictures of naked ladies without any intention of lust?", "context": "", "response": "It is not permissible to watch it with lust, and without lust as an obligatory precaution. Reference: sistani.org/14858 Question Answer sistani.org/14858", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to watch porn movies or pictures of naked ladies?", "context": "", "response": "It is not permissible to look with lust, rather, based on obligatory precaution, even looking without lust is forbidden. Reference: sistani.org/14859 Question Answer sistani.org/14859", "category": "fiqh_qa_sistani"}
{"instruction": "t happens that the time of salat sets in while the Muslim worker is at his work-place, - noting that finding work is not easy - thus, he finds it difficult to leave the work for salat. Sometimes he ends up losing his job because of his insistence on saying salat. Is he allowed to say his prayers as qadha? Or must he say them [on time], even if it leads to him losing his job?", "context": "", "response": "If the need to work at that place reaches the level of necessity, then he should pray in time in whatever way possible: even just by indicating [by lowering the neck halfway for ruku' and fully for sajda]. However, such a situation would arise only exceptionally. So he should fear Almighty Allah and not accept a job which leads to neglecting the pillar of faith; thus, he should remember the words of the Almighty: \"And whosoever fears Allah, He will make a way out for him [from difficulties] and provide for him from where he does not expect .\" Reference: sistani.org/14862 Question Answer sistani.org/14862", "category": "fiqh_qa_sistani"}
{"instruction": "If the time for salat has come while the student is still on his way to the university. When he reaches the university, he realizes that the time of salat has ended. In this case, is it permissible for him to say salat in the car although there are places in which he could pray, yet by going to those places he may risk becoming late [for his university]?", "context": "", "response": "The delay in getting to the work place [or university] is not a good enough reason for praying in the car. This is because it involves non fulfillment of some of its conditions while it is possible to get down and pray normally on the earth with all the conditions fulfilled. However, if the delay is going to cause him considerable harm or put him in an untenable situation, it is permissible for him to pray in the car, (without being able to fulfill some of prayer's conditions). Reference: sistani.org/14863 Question Answer sistani.org/14863", "category": "fiqh_qa_sistani"}
{"instruction": "How can we know the time of mid-night? Do 00.00 hours the point of mid-night as it is commonly held by some people?", "context": "", "response": "Midnight is halfway between sunset and true dawn. So if the sun sets at 7 p.m. and the true dawn begins at 4 a.m., then midnight will be at 11:30 p.m. The criteria for determining midnight are the timings of sunset and true dawn, which differ according to place and season. Reference: sistani.org/14867 Question Answer sistani.org/14867", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a Muslim to involve in pleasure by continuing to watch an entertaining movie even, though salat time is due, and then he goes to say his prayers just before it becomes overdue (qadha)?", "context": "", "response": "It is not appropriate for a Muslim to delay the saying of salat from its preferred time (i.e., at the beginning of its time span) except for an excuse; what has been mentioned in the question is not an acceptable excuse. Reference: sistani.org/14868 Question Answer sistani.org/14868", "category": "fiqh_qa_sistani"}
{"instruction": "If a traveller leaves his home town immediately after the adhan of noon prayer, i.e. without saying that prayer, and reaches his destination after sunset, has he committed a sin? And is it obligatory on him to make up for noon prayer?", "context": "", "response": "Yes, he has committed a sin by neglecting the obligatory prayer in its appropriate time, and he has to make it up. Reference: sistani.org/14869 Question Answer sistani.org/14869", "category": "fiqh_qa_sistani"}
{"instruction": "When can a person start offering his prayers when he is not certain about the time of prayer?", "context": "", "response": "A person can start offering prayers only when be becomes certain that the time has set in or when two just (Adil) persons inform that the time has set in. In fact, one can rely upon the Adhan, or on advice of a person who knows the timings and is reliable. Reference: sistani.org/14870 Question Answer sistani.org/14870", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to draw or produce a scene which shows the Prophet Muhammad (s.a.w.), one of the past prophets or the infallible Imams (a.s.), or other luminaries and show it in cinema, on television or theatre?", "context": "", "response": "If due deference and respect is observed, and the scene does not contain anything that would detract from their holy pictures in the minds [of the viewers], there is no problem. Reference: sistani.org/14848 Question Answer sistani.org/14848", "category": "fiqh_qa_sistani"}
{"instruction": "In some Western countries, artists sit on the kerb of public footpaths and paint pictures of those who wish to get their portraits drawn for a fee. They do so by asking their customers to pose for them, and then carefully observe their faces in order to paint their portraits. Is it permissible for a woman with hij\u00e3b to ask the artist to draw her picture?", "context": "", "response": "She should not do so. Reference: sistani.org/14849 Question Answer sistani.org/14849", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to work in a store or company that sells pork?", "context": "", "response": "If you not carrying, selling or delivering pork to customers, there would be no objection to your job. Reference: sistani.org/14860 Question Answer sistani.org/14860", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to buy or sell pork to non-Muslims?", "context": "", "response": "It is not permissible. Reference: sistani.org/14861 Question Answer sistani.org/14861", "category": "fiqh_qa_sistani"}
{"instruction": "Can Muslim, who rents a fully furnished house in the West, consider everything in it to be ritually pure as long as he does not find any trace of impure things in it, even if the previous occupant was from Ahlul Kitab, i.e., a Christian or a Jew? What if the previous occupant was a Bhuddhist or an atheist who does not believe in God and the prophets?", "context": "", "response": "Yes, he can consider everything in the house ritually pure as long as he does not know that it has become impure. Just conjecture or doubt about impurity is of no value. Reference: sistani.org/14841 Question Answer sistani.org/14841", "category": "fiqh_qa_sistani"}
{"instruction": "Are the Bhuddhists among the Ahlul Kitab?", "context": "", "response": "They are not from them. Reference: sistani.org/14842 Question Answer sistani.org/14842", "category": "fiqh_qa_sistani"}
{"instruction": "Are the Sikhs considered to be among the followers of the past revealed religions like the Jews and the Christians?", "context": "", "response": "They are not counted among the People of the (Revealed) Books (the Ahlul Kitab). Reference: sistani.org/14843 Question Answer sistani.org/14843", "category": "fiqh_qa_sistani"}
{"instruction": "What is the fatwa about Ahlul Kitab? Are they clean or unclean?", "context": "", "response": "The Ahlul Kitab (that is, the Jews, the Christians and the Zoroastrians) are ritually pure (tahir) as long as you do not know that they have become ritually impure (najis) by coming into contact with an impure object. You can follow this ruling when dealing with them. Reference: sistani.org/14844 Question Answer sistani.org/14844", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible permissible to eat from non Ahlul Kit\u00e3b people?", "context": "", "response": "A Muslim is allowed to eat the food prepared by a non-Muslim who is not from Ahlul Kit\u00e3b [for example, a Hindu or a Buddhist], provided that he does not know or is not sure that the non-Muslim touched the food with wetness; and provided that he does not know or is not sure that the food consists of what is forbidden to him like intoxicating drinks. As for meat, fat and their extracts, there are specific rules that will come later on. Reference: sistani.org/14845 Question Answer sistani.org/14845", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to eat foods prepared by Christians and Jews?", "context": "", "response": "Since the followers of the past revealed religions (that is, the Jews, the Christians and the Zoroastrians) are ritually pure, many of the problems concerning the status and permissibility of the food are resolved when we live in their midst. It becomes permissible for us as Muslims to eat from their food no matter whether they touched it with their wet hands or not as long as we do not know or are not sure that it consists of what is forbidden to us, like intoxicating drinks. As for meat, fat and their extracts, there are specific rules that will be discussed later on. Reference: sistani.org/14846 Question Answer sistani.org/14846", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to marry a woman who believes in a partner for God.", "context": "", "response": "No, it is not permissible. Reference: sistani.org/14839 Question Answer sistani.org/14839", "category": "fiqh_qa_sistani"}
{"instruction": "Are polytheists ritually impure?", "context": "", "response": "Yes, they are. Reference: sistani.org/14840 Question Answer sistani.org/14840", "category": "fiqh_qa_sistani"}
{"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 very low price. Is it permissible for us to wear such an item and say sal\u00e3t in it?", "context": "", "response": "With doubt [whether the silk is pure], it is permissible to wear and say sal\u00e3t in it. Reference: sistani.org/15436 Question Answer sistani.org/15436", "category": "fiqh_qa_sistani"}
{"instruction": "Can a man or woman who is in the state of Janabah read the Quran?", "context": "", "response": "Yes, he or she can read it, except for the verses which include the obligatory Sajdah (prostration). Reference: sistani.org/15146 Question Answer sistani.org/15146", "category": "fiqh_qa_sistani"}
{"instruction": "Can a woman who is in her menstrual period listen, read or touch the Quran?", "context": "", "response": "Yes, she can read the Quran except for the those verses which include obligatory Sajdah, and also she cannot touch the scripts of the Quran. She can listen to the Quran, including the verses of obligatory Sajdah, and if they listen to the verses of obligatory Sajdah, they must perform Sajdah Reference: sistani.org/14835 Question Answer sistani.org/14835", "category": "fiqh_qa_sistani"}
{"instruction": "What is the stand on giving a non-Muslim the Qur`an for him or her to learn about the Qur`an and our faith if it is Arabic text?", "context": "", "response": "Given the supposition made, if the Quran is not made Najis or disrespected by them, there would be no problem. Reference: sistani.org/15145 Question Answer sistani.org/15145", "category": "fiqh_qa_sistani"}
{"instruction": "How could one go about dispensing with papers carrying the names of All\u00e3h or the Infallibles, as well as some loose pages of the Qur\u2019\u00e3n, when it is not possible for us to throw them in the sea or the river? That said, we do not know where would the garbage end up and what is done with it?", "context": "", "response": "It is not permissible to put them in rubbish bins because that involves desecration and disrespect. However there is no problem in erasing the writings on the papers even by using some chemicals, burying them in a clean place, or shredding them . Reference: sistani.org/15144 Question Answer sistani.org/15144", "category": "fiqh_qa_sistani"}
{"instruction": "What are the areas where both Qaza of fast and Kaffarah become obligatory?", "context": "", "response": "In the following situations, both qadha and Kaffarah become obligatory, provided these acts are committed intentionally, voluntarily and without any force or pressure, during the fasts of Ramadhan:\n\n   1. Eating\n\n   2. Drinking\n\n   3. Sexual Intercourse\n\n   4. Masturbation\n\n   5. Staying in the state of Janabat till the time of Fajr prayers\n\nAnd as a recommended precaution, invalidating the fast due to reasons other than those mentioned above, should also be recompensed with Kaffarah, besides the obligatory qadha . Reference: sistani.org/14831 Question Answer sistani.org/14831", "category": "fiqh_qa_sistani"}
{"instruction": "Is it obligatory upon a deceased man's son to give the qaza of his father's prayers?", "context": "", "response": "If a person did not offer some of his obligatory prayers, and did not care to give qadha, in spite of being able to do so, after his death, it is upon his eldest son, as an obligatory precaution to perform those qadha, provided that the father did not leave them as a deliberate act of transgression. If the son cannot do so, he may hire someone to perform them. The qadha prayers of his mother is not obligatory upon him, though it is better if he performs them. Reference: sistani.org/14832 Question Answer sistani.org/14832", "category": "fiqh_qa_sistani"}
{"instruction": "If a fasting person belches and swallows intentionally that which comes in his mouth, does he have give Kaffara in addition to the qadha?", "context": "", "response": "If a fasting person belches and swallows intentionally that which comes in his mouth, his fast becomes void, and he should give its qadha and Kaffarah also. And if the thing which comes to his mouth is haraam to consume, like, blood or some food which no more looks like food, and he swallows it intentionally, he will give the qadha of that fast, and as a recommended precaution, give all the three Kaffarah. Reference: sistani.org/14833 Question Answer sistani.org/14833", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a Muslim to involve in pleasure by continuing to watch an entertaining movie even, though salat time is due, and then he goes to say his prayers just before it becomes overdue (qadha)?", "context": "", "response": "It is not appropriate for a Muslim to delay the saying of salat from its preferred time (i.e., at the beginning of its time span) except for an excuse; what has been mentioned in the question is not an acceptable excuse. Reference: sistani.org/14834 Question Answer sistani.org/14834", "category": "fiqh_qa_sistani"}
{"instruction": "Is it obligatory on a man's eldest son to give the Qadha of his fast and prayers after his death?", "context": "", "response": "If a person did not offer some of his obligatory prayers, and did not care to give Qadha, in spite of being able to do so, after his death, it is not necessary upon the eldest son to perform the Qadha. If he missed prayers and cared about performing Qadha but he failed to do so, the eldest son should perform the Qadha or he may hire someone to perform them. The Qadha prayers of his mother is not obligatory upon him, though it is better if he performs them. Reference: sistani.org/15449 Question Answer sistani.org/15449", "category": "fiqh_qa_sistani"}
{"instruction": "Who is a Kasir al-Safar (frequent traveler)?", "context": "", "response": "One who travels for ten days in a month and sixty days in six months, he is considered a frequent traveler. Therefore, he should offer complete prayers and observe fast. Reference: sistani.org/14827 Question Answer sistani.org/14827", "category": "fiqh_qa_sistani"}
{"instruction": "If a person intends to commit a sin during his journey and he moves out with such an intention, does he need to offer his prayer as qasr?", "context": "", "response": "If a person has journeyed to commit a sin, he should, on his return, shorten his prayers, if the return journey alone covers 8 farsakh. And the recommended precaution is that if he has not done Tawba, he should offer qasr as well as full prayers. Reference: sistani.org/14828 Question Answer sistani.org/14828", "category": "fiqh_qa_sistani"}
{"instruction": "Is it necessary for a hunter who goes out hunting to shorten his prayer?", "context": "", "response": "If a person goes out for hunting, with the object of sport and pleasure, his prayers during the outward journey will be full, and on return it will be qasr if it does not involve hunting. But if a person goes out for hunting, to earn his livelihood, he should offer shortened prayers. Similarly, if he goes for business and increase in his wealth, he will pray qasr, although in this case, the precaution is that he should offer qasr as well as full prayers. Reference: sistani.org/14829 Question Answer sistani.org/14829", "category": "fiqh_qa_sistani"}
{"instruction": "When should one say his salat full (tamam) and when should one say it qasr (two rakat instead of four)? Is the general perception about a person being resident of a city sufficient for him to say his salat fully [in that city]?", "context": "", "response": "he conditions for qasr in travelling have been mentioned in the Manual of Islamic Laws. When a person considers residing in a city for a long time, and in the general perception it is considered as such, he is not considered as a traveller (e.g., if he intends to reside in that city for year and a half, it will be considered as his home-town after one month). But if he intends to stay in that city for a short while only and is considered, in the general sense, as a visitor, he should pray qasr. Reference: sistani.org/14830 Question Answer sistani.org/14830", "category": "fiqh_qa_sistani"}
{"instruction": "What are the conditions for validity of an oath?", "context": "", "response": "The conditions for validity of an oath are:\n\n   1. A person who takes an oath should be Baligh and sane, and should do so with free will and clear intention. Hence, an oath by a minor, an insane person, an intoxicated person, or by a person who has been coerced to take an oath, will not be in order. Similarly, if he takes an oath involuntarily, or unintentionally, in a state of excitement, the oath will be void.\n\n   2. An oath taken for the performance of an act which is haraam or makrooh, is not valid. Similarly, an oath for renouncing an act which is obligatory or Mustahab is also void. And if he takes an oath to perform a normal or usual act, it will be valid, if that act has any preference in the estimation of sensible people.\n\n      Similarly, if he takes an oath for renouncing a usually permissible act, it will be valid if it is deemed more preferable than its performance, by the sensible people. In fact, in each case, his own judgement about the preferences will be enough to grant validity to the oath, even if other sensible people may not concur.\n\n   3. The oath must be sworn by one of those names of the Almighty Allah which are exclusively used for Him, (e.g. 'Allah'). And even if he swears by a name which is used for other beings also, but is used so extensively for Him, that when any person utters that name one is reminded of Him Alone, for example, if he swears by the name Khaliq (the Creator) and Raziq (the Bestower), the oath will be in order.\n\n      In fact, if he uses other names or attributes of Allah, which do not remind of Him, but give that connotation when used during an oath, like Samee' (All Hearing) or Baseer (All Seeing), even then the oath will be valid.\n\n   4. The oath should be uttered in words, but a dumb person can take an oath by making a sign. Similarly, if a person is unable to utter the words, he may write down the oath, repeating in his mind the intention for it, that will be a valid oath, though as a precaution, he may confirm the oath in other ways as well.\n\n   5. It should be possible for him to act upon his oath. And if he was able to act upon the oath when he took it, but became incapable of acting upon it later, the oath becomes nullified from the time he became incapable of acting upon it, provided that he did not incapacitate himself purposely. And the same rule applies if acting upon one's vow, oath, or covenant, involves unbearable hardship. Reference: sistani.org/14823 Question Answer sistani.org/14823", "category": "fiqh_qa_sistani"}
{"instruction": "If a person breaks his oath, what does he need to do in order to make it up?", "context": "", "response": "If a person takes an oath that he will perform an act (e.g. that he will fast) or will refrain from doing an act (e.g. that he will not smoke), but does not intentionally act according to his oath, he should give Kaffarah for it, which means he should set a slave free, or should fully feed ten indigent persons, or should provide them with clothes. And if he is not able to perform these acts, he should fast for three consecutive days. Reference: sistani.org/14826 Question Answer sistani.org/14826", "category": "fiqh_qa_sistani"}
{"instruction": "In European countries, public baths are built with certain considerations. Whether or not it is in the direction of qibla is not one of their considerations unlike the situation in Muslim countries:", "context": "", "response": "1. Is it permissible for us to use such facilities, if we do not know where the direction of the qibla is?\n\n   2. And if we know the baths do face the direction of the qibla, is it permissible for us to use them? If it is not permissible, what is the solution? Reference: In the first case, based on obligatory precaution, it is not permissible to use them except after failing to know the direction of the qibla and that it is not possible to wait or that waiting would entail harm and place the person in difficulty.\n\nIn the second case, based on obligatory precaution, it is necessary \u2014while using the bathroom\u2014 to refrain from facing the qibla or turning one\u2019s back to it. However, in the event of emergency, one should sit with their back towards the qibla. This is based on obligatory precaution. Reference: sistani.org/14821 Question Answer sistani.org/14821", "category": "fiqh_qa_sistani"}
{"instruction": "If a person goes to the moon, to which direction should he pray?", "context": "", "response": "He should pray in the direction of the earth planet . Reference: sistani.org/14822 Question Answer sistani.org/14822", "category": "fiqh_qa_sistani"}
{"instruction": "How should we say our salat in trains and cars? Is it necessary to do prostration (sajda) on something or is it not necessary, in that would bending of the neck be sufficient?", "context": "", "response": "It is obligatory to say salat in the usual way where possible. So, one should face the qiblah in all stages of the salat; if not, at least while saying the opening takbir. Otherwise the condition of facing the qiblah will be dropped. Similarly, if it is possible to do the bowing (ruku') and prostration (sajdah) normally (e.g., in the aisle of the bus or the train), those parts of salat should be done normally. But if it is not possible, then one should try to bow normally for ruku' and sajdah [for example, from a sitting position on the seat or the berth of the train].\n\nFor sajdah, one has to put the forehead on an item on which sajdah is valid, even if by lifting that item to the forehead. If bowing normally is not possible, one should just indicate by bending the neck [halfway for ruku and fully for sajdah]. Reference: sistani.org/14864 Question Answer sistani.org/14864", "category": "fiqh_qa_sistani"}
{"instruction": "How can we say our obligatory prayers in an aircraft, especially if we do not know the direction of the qiblah taking into consideration the instability of the floor [because the plane is in motion]?", "context": "", "response": "As for the qiblah, it is possible to identify its direction by asking the captain or the airhostesses because their answers usually carry validity and are a source of assurance. One should therefore act accordingly.\n\nAs for the stability of the floor where salat is to be performed, that condition will be waived when it is not possible to achieve it. However, other conditions of prayers should, wherever possible, be observed. Under no circumstance should the prayer be delayed beyond its appropriate time span. Reference: sistani.org/14865 Question Answer sistani.org/14865", "category": "fiqh_qa_sistani"}
{"instruction": "What are the recommended rulings for Eid Adha Qurbani (animal sacrifice)?", "context": "", "response": "Rules regarding Recommended Animal Sacrifice (Udhiya) on Eid al-Adha\n\n1. Offering an animal sacrifice is an emphasised recommended act for all individuals who can afford it. It is recommended for the one who can afford it but could not find an animal to sacrifice, to give Sadaqa (charity) equal to its value. In cases where prices [of animals] differ, it would suffice to give Sadaqa equal to the lowest value.\n\n2. It is permissible for an individual to sacrifice only one animal for himself and his family. It is also permissible to sacrifice one animal in partnership between two or more people, especially if the sacrificial animal is scarce and expensive.\n\n3. The best time to offer an animal sacrifice (Udhiya) is after sunrise on the day of Eid al-Adha and after a sufficient amount of time for offering the Eid prayer has passed. The desirability of offering a sacrifice lasts for four days for those who are in Mina, and for three days for other people, though the recommended precaution is to offer the sacrifice in the first three days for those who are in Mins and on the day of Eid for those in other countries.\n\n4. The sacrificial animal should be one of the three types of cattle which are camels, cows or sheep (including goats). As an obligatory precaution, it is not sufficient to sacrifice a camel which has not completed 5 years of age, or a cow and a goat which has not completed 2 years of age or a sheep which has not completed 7 months of age.\n\n5. The conditions required for obligatory animal sacrifice (for those who are performing Haj) is not applicable for Udhiya (Eid animal sacrifice). It is permissible to sacrifice an animal which may be one-eyed, lame, whose ears are cut, whose horn is broken, castrated or skinny. Even though it is a recommended precaution for the animal to be fat and have complete body parts. It is discouraged for the animal sacrificed to be the one raised by the individual offering the sacrifice.\n\n6. It is permissible for the one who sacrifices an animal to keep a third of it for himself/herself or to feed his/her family with it. It is also permissible to gift the other third to anyone from the Muslims he wishes to give to. The recommended precaution is to give the remaining one third to poor Muslims.\n\n7. It is recommended to give the hide of the sacrificed animal as Sadaqa (charity). To give it to the butcher as his wage is Makr\u016bh (discouraged). It is permissible to make it a prayer mat or to sell it and buy home goods in exchange for it.\n\n8. Offering a Udhiya (Eid animal sacrifice) suffices instead of Aq\u012bqa (recommended animal sacrifice for the newborn). So if an Udhiya (Eid animal sacrifice) is offered on behalf of someone, it would replace the requirement for his/her Aqiqa.\n\n12. There is no problem in offering a sacrifice on behalf of a deceased person with the intention of Raj\u0101 (i.e. hope of attaining a reward).  Also there is no objection to sacrificing an animal on behalf of numerous individuals without specifying an upper limit. Reference: sistani.org/14976 Question Answer sistani.org/14976", "category": "fiqh_qa_sistani"}
{"instruction": "What are the conditions for slaughtering of an animal?", "context": "", "response": "There are certain conditions for the slaughtering of an animal. They are as follows:-\n\n   1. A person, a man or a woman, who slaughters an animal must be a Muslim. An animal can also be slaughtered by a Muslim child who is mature enough to distinguish between good and bad, but not by non-Muslims other than Ahle Kitab, or a person belonging to those sects who are classified as Kafir, like, Nawasib - the enemies of Ahlul Bait (A.S.). In fact, even if Ahle Kitab non-Muslim slaughters an animal, as per precaution, it will not be halal, even if he utters 'Bismillah'.\n\n   2. The animal should be slaughtered with a weapon made of iron. However, if an implement made of iron is not available, it should be slaughtered with a sharp object like glass or stone, so that the four veins are severed, even if the slaughtering may not be necessary, like when the animal is on the verge of death.\n\n   3. When an animal is slaughtered, it should be facing Qibla. If the animal is sitting or standing, then facing Qibla would be like a man standing towards Qibla while praying. And if it is lying on its right or left side, then its neck and stomach should be facing Qibla. It is not necessary that its legs, hands and face be towards Qibla.\n\n      If a person who knows the rule, purposely ignores placing the animal towards Qibla, the animal would become haraam; but if he forgets or does not know the rule, or makes a mistake in ascertaining the Qibla, or does not know the direction of Qibla, or is unable to turn the animal towards Qibla, there is no objection. As a recommended precaution, the person slaughtering should also face Qibla.\n\n   4. When a person wants to slaughter an animal, just as he makes the Niyyat to slaughter, he should utter the name of Allah, and it suffices if he says 'Bismillah' only, or if he utters 'Allah'. But if he utters the name of Allah without the intention of slaughtering the animal, the slaughtered animal does not become Pak and it is also haraam to eat its meat. And if he did not utter the name of Allah forgetfully, there is no objection.\n\n   5. The animal should show some movement after being slaughtered; at least it should move its eyes or tail or strike its foot on the ground.This law applies only when it is doubtful whether or not the animal was alive at the time of being slaughtered, otherwise it is not essential.\n\n   6. It is necessary that the blood should flow in normal quantity from the slaughtered animal. If someone blocks the vein, not allowing blood to flow out, or if the bleeding is less than normal, that animal will not be halal. But if the blood which flows is less because the animal bled profusely before the slaughter, there is no objection.\n\n   7. The animal should be slaughtered from its proper place of slaughtering; on the basis of recommended precaution, the neck should be cut from its front, and the knife should be used from the back of the neck. Reference: sistani.org/14815 Question Answer sistani.org/14815", "category": "fiqh_qa_sistani"}
{"instruction": "What is the ruling in the matter of the meat or hide of an animal sold by Muslims, especially, when it is not known it was ritually slaughtered?", "context": "", "response": "You should assume that it was ceremonially slaughtered, unless you have proof to the contrary. Reference: sistani.org/14816 Question Answer sistani.org/14816", "category": "fiqh_qa_sistani"}
{"instruction": "Would prevention by law, of slaughtering at Mina be sufficient to realise the inability to carry out slaughtering there, especially, if there was reason to believe that a financial or physical harm could ensue, should the law be broken?", "context": "", "response": "Fear of consequential harm for breaking the law should lift the obligation of slaughtering at Mina. It must not be understood, though, that slaughtering elsewhere would make up for slaughtering in it. However, what makes slaughtering elsewhere in order is [indeed] Mina\u2019s small capacity to host all pilgrims as discussed in Manisikul Hajj. Apparently, slaughtering was made impossible, for the reasons mentioned in the question, not for the smallness of Mina? Therefor, combining both slaughtering outside Mina and fasting in lieu of hady (sacrificial offering) should be in order, as a matter of ihtiyat luzumi. Reference: sistani.org/14817 Question Answer sistani.org/14817", "category": "fiqh_qa_sistani"}
{"instruction": "A pilgrim secured the value of the share of the poor and the believers (mu\u2019mineen) in the hady. What is the basis of evaluation? Should it be before or after slaughtering?", "context": "", "response": "What is of importance is securing the value after slaughtering. Reference: sistani.org/14818 Question Answer sistani.org/14818", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to eat the meat of an animal which has been slaughtered by a non-Muslim?", "context": "", "response": "No, it is not permissible. Reference: sistani.org/14819 Question Answer sistani.org/14819", "category": "fiqh_qa_sistani"}
{"instruction": "Nowadays, it is not feasible to divide hady into three shares. Even the authorities prevent the owner of hady to eat from it. Similarly, they prevent distributing hady on the poor and the believers. What should one do?", "context": "", "response": "What is obligatory, that must not be fluted for reasons of ihtiyat, out of the said division is giving the third [of hady] to the poor. As for eating of one\u2019s own share and giving some of it out for present to others, they are not obligatory. Giving the third party by way of sadaqah can cease to be operative, should it become impossible or difficult. Reference: sistani.org/14820 Question Answer sistani.org/14820", "category": "fiqh_qa_sistani"}
{"instruction": "What is the duty of a Hajj pilgrim in the present circumstance in which the old distance between Safa and Marwah is closed and reconstructed whereas an alternate route has been opened for pilgrims to perform their Umrah? Is the Umra valid?", "context": "", "response": "The reply is in different forms:\n\n N* 1- The pilgrim knows that Safa & Marwa mounts do not continue up to the new Masa'a (place for Sai'ee). In this case, to be able to come out from the state of Ihram, the pilgrim should slaughter an animal (Kurbani) in Mecca -in terms of obligatory precaution, that animal should have the same conditions as the sacrifice in Mina- and distribute it among the poor and then cut his hair (Takseer) or shave his head (Halq). This applies to the one who was not aware of this current situation before being clothed in Ihram. Otherwise, if he had known this problem beforehand, according to obligatory precaution, he cannot come out from Ihram and should stay there until the accomplishment of the Sai'ee become possible for him. He may refer in this case to another Marja considering the most knowledgeable (Aalam fal Aalam)\n\n N* 2- The pilgrim is sure that the mounts continue up to the new  \n\nMasa'a or this is proven by the Fatwa of some other Maraje that  \n\ntrustees had witnessed and this witness is not contradicting the view of other trustees. In such case, it is allowed to do the Sai'ee in the new place.\n\n   N* 3- If none of the above situations are proven for him, he should do both: Sai'ee in the new way and also slaughtering an animal with the same conditions mentioned above, and then do Halq or Taqseer.\n\n Note:\n\n For those who have already done their Umra with the Sai'ee in the new way should now sacrifice the animal and then do Halq or Taqseer, even if they have already come back to their countries, as they are still considered as Muhrim (being in the state of Ihram). Reference: sistani.org/14814 Question Answer sistani.org/14814", "category": "fiqh_qa_sistani"}
{"instruction": "What is the view on a man embracing another man with lust, and go about kissing one another with sexual desire? What if they go even further and enter the domain of deviant sexual behaviour?", "context": "", "response": "All of this is har\u00e3m even if there might be difference in the degree of prohibition. Reference: sistani.org/15318 Question Answer sistani.org/15318", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to be party to temporary marriage with a woman who is \u201cknown for adultery\u201d, if no other woman is available and the person is in desperate need of marriage?", "context": "", "response": "Based on obligatory precaution, one should refrain from marrying such a woman except after her repentance.. Reference: sistani.org/15586 Question Answer sistani.org/15586", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a Muslim man to marry a non-Muslim woman who is still married to a non-Muslim man? Is there an \u2018idda period for her when she separates from her non-Muslim husband? What is the period of that \u2018idda? Is it permissible to have sexual relations with her during the time when she is in the \u2018idda from her non-Muslim husband? If she embraces Islam, how long will her \u2018idda be,  if she intends to marry a Muslim man?", "context": "", "response": "It is not permissible to marry her while she is married to a non-Muslim in a marriage which is recognized by them because she is a married woman. It is permissible to marry her temporarily after her divorce and after the completion of the \u2018idda from her non-Muslim husband. (The period of her \u2018idda is not different from the \u2018idda of a Muslim woman.) Therefore, it is not permissible before the completion of the \u2018idda.\n\nIf she becomes a Muslim after having had sexual relations with her non-Muslim husband and the husband has not embraced Islam, it is precuationarily obligatory for a Muslim not to marry her until after the completion of her \u2018idda. But if she became a Muslim without having ever established sexual relations with her non-Muslim husband, then their marriage will be annulled immediately and there is no \u2018idda in such a case. Reference: sistani.org/15109 Question Answer sistani.org/15109", "category": "fiqh_qa_sistani"}
{"instruction": "Is it obligatory to inform the man who wants to marry a woman from the Ahlul Kitab or a Muslim woman that she has not yet observed the waiting period (\u2018idda) of a divorce of a previous marriage, or that she is still in the \u2018idda [during which marriage is forbidden for her]?", "context": "", "response": "It is not obligatory. Reference: sistani.org/15110 Question Answer sistani.org/15110", "category": "fiqh_qa_sistani"}
{"instruction": "A Muslim man who is married to a Muslim woman migrated from his country. After a longthy stay in the West country, he wants to embark on temporary marriage with a woman from Ahlul Kitab just a few days after divorcing his Muslim wife. Is this permissible for him, espeually when his Muslim wife is still in her waiting period (al-\u2018idda)?", "context": "", "response": "The temporary marriage mentioned in the question is considered invalid because the wife who is in the waiting period of a revocable divorce is still considered as a wife. It has just been mentioned that to temporary marry an Ahlul Kitab woman while one has a Muslim wife is not permissible [as a matter of compulsary precaution]. Reference: sistani.org/15111 Question Answer sistani.org/15111", "category": "fiqh_qa_sistani"}
{"instruction": "A Muslim couple got separated for a long time. Is it permissible for him to marry, temporarily or permanently, a woman from Ahlul Kitab without the knowledge of his Muslim wife? Is it permissible for him to marry, with the permission of  his Muslim wife?", "context": "", "response": "For a Muslim man to marry a woman from Ahlul Kitab permanently is against the compulsory precaution in any circumstance. And his temporary marriage to a Jewish or a Christian woman is allowed, only if he is not already married to a Muslim wife. If he has a Muslim wife, temporary marriage with an Ahlul Kitab woman is not permissible without her consent; nay, even with her consent, it is not permissible, based on compulsory precaution. Reference: sistani.org/15112 Question Answer sistani.org/15112", "category": "fiqh_qa_sistani"}
{"instruction": "If a woman is over thirty years of age, and still virgin, is it necessary for her to seek the permission of her guardian for marriage?", "context": "", "response": "If she is not independent, it is obligatory on her to seek his consent. Rather, even if she is independent, she must seek his consent, as a matter of compulsory precaution. Reference: sistani.org/15113 Question Answer sistani.org/15113", "category": "fiqh_qa_sistani"}
{"instruction": "Some Western governments allow the daughter to be independent of her parents, after she has passed the age of sixteen. If she seeks her parents advice, it is only for seeking their opinion or out of respect for them. Is such a virgin girl allowed to marry, be it permanent or a temporary marriage, without the consent of her father?", "context": "", "response": "If this means that the father has allowed her to marry whomsoever she wants or that he has withdrawn from interfering in the matter of her marriage, it is permissible for her to do so; otherwise, based on obligatory precaution, it is not permissible. Reference: sistani.org/15114 Question Answer sistani.org/15114", "category": "fiqh_qa_sistani"}
{"instruction": "I am married to woman that lives by her self and she is completely dependent on her self. We are married for one year but we have still long time for our marriage to end. However we started to have some problems together and we both believe that we cannot live with each other any more. I wanted to know, is it possible to end our marriage before the time that we agreed on by me saying that word that she is divorced?", "context": "", "response": "If the marriage is temporary, divorce is not required, you can forgo the remaining time and separate from her. Reference: sistani.org/15454 Question Answer sistani.org/15454", "category": "fiqh_qa_sistani"}
{"instruction": "I did not know that Tawaf al-Nisa was obligatory for every individual who performs Umrah or Hajj al-Tamattu'. I have not performed it. What should I do know given the fact that I have left Makkah for my country?", "context": "", "response": "If you cannot go back to perform Tawaf al-Nisa, you should ask someone in Makkah to perform Tawaf al-Nisa. The tawaf has a prayer which you yourself perform after the Tawaf has been completed. Your agent (wakil) should inform you after he completes the Tawaf so that you can perform the prayer immediately after it. The recommended precaution is that the agent also perform the prayer on your behalf. Reference: sistani.org/25503 Question Answer sistani.org/25503", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to get a tattoo?", "context": "", "response": "There is no problem in it per se. Reference: sistani.org/25552 Question Answer sistani.org/25552", "category": "fiqh_qa_sistani"}
{"instruction": "What is the Islamic law about tattoos? Do they affect the wudhu and ghusl?", "context": "", "response": "Tattoos are permissible and they do not affect wudhu irrespective of whether they are permanent or temporary. Reference: sistani.org/25553 Question Answer sistani.org/25553", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a woman to get her eyebrows tattooed?", "context": "", "response": "Since the tattoos are done under the skin, there is no problem. However, if they are considered zinah (adornment) in common view, she must cover them from non-mahram men. Reference: sistani.org/25554 Question Answer sistani.org/25554", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible to recite the third testimony (Shahadat Salisa) in Tashahhud?", "context": "", "response": "You should perform the Tashahhud in the same as explained in the book of Islamic Laws (Resalah). Find the book on our website. Reference: sistani.org/25555 Question Answer sistani.org/25555", "category": "fiqh_qa_sistani"}
{"instruction": "A two-level bridge has been built recently around the Holy Ka'abah. Is it permissible for an able-bodied or a disabled pilgrim to perform tawaf on those bridges, of free choice or out of necessity? What is the Islamic law about offering tawaf prayer there?", "context": "", "response": "As for the first level of the bridge, performing tawaf on it would be valid even in the state of free choice. Of course, when it comes to obligatory tawaf, one must, as a measure of necessary precaution, observe the regular succession (muwalat) between performing the tawaf and its prayer. If it is possible to offer the tawaf prayer on the bridge itself beyond and close to the maqam (station of Ibrahim), there is no problem.\n\nAs for the second and upper level of the bridge, if the duty-bound (pilgrim) finds that the bridge is situated lower than the wall of the Ka'abah even to the extent of one span, it is permissible to perform tawaf on it as well. In case, however, it is not possible for the pilgrim to observe regular succession between the obligatory tawaf and its prayer (since it takes long to go down to the courtyard of the Mosque \u2013 not ten minutes or less), the tawaf would not be correct on his part, as a necessary precaution. This ruling applies to the able-bodied who may choose to perform tawaf on the upper level of the circular bridge. As for the sick and disabled who use wheelchairs and are not allowed to perform tawaf except on the upper level, it is permissible for them to perform tawaf on the bridge and the tawaf will not be affected, even if the pilgrim fails, owing to being compelled, to observe succession between the tawaf and its prayer. \n\nIf the duty-bound has not made sure about the upper level being lower than the wall of the Holy Ka'abah, even to the extent of a span, the tawaf would not be in order. If he is a disabled pilgrim who is using a wheelchair and is not allowed to perform tawaf anywhere other than the upper level of the bridge, he should combine between tawaf from there and choosing a representative who would perform tawaf on the courtyard of the Grand Mosque or on the lower floor and he himself should offer the tawaf prayer.  Reference: sistani.org/24959 Question Answer sistani.org/24959", "category": "fiqh_qa_sistani"}
{"instruction": "Is cream a barrier to water reaching the skin, and if so should it be removed prior to wudhu and ghusl?", "context": "", "response": "If the effect left on the skin after it is applied is nothing but just moisture, and so it does not constitute a barrier to water reaching the skin. Reference: sistani.org/14941 Question Answer sistani.org/14941", "category": "fiqh_qa_sistani"}
{"instruction": "\u064eAssalamu Alaikum; I hope that the answer of my question is published in the website so everybody especially my husband can read it, although it sounds a common sense or silly but a lot of men don't do it or don't know how to do it in the propery way.  My husband does the prayer as required but he does not use any water after urinating, what is (al-hukm al-shar'ei) about that?  I repeat please publish the answer so he can read it because its very hard for me to convince him so when he reads it here it will be a different issue. Thank you and I appreciate it.", "context": "", "response": "It is necessary to use water after Istibra because ritual purity (taharat) is obtained by use of water only. If a man does not use water, his prayers would be void. For details about Istibra see Islamic Laws please. Reference: sistani.org/14879 Question Answer sistani.org/14879", "category": "fiqh_qa_sistani"}
{"instruction": "Some women let their nails grow longer than necessary for beauty. Sometimes a nail breaks up, requiring a cover that must be placed over the broken nail. Knowing that such a cover prevents water from reaching the nail in wudhu and ghusl, is it permissible to use it? How should wudhu and ghusl be performed with that cover?", "context": "", "response": "Wudhu and ghusl with such a cover over the nail is not valid; therefore, it is necessary to remove it for ablutions. And the purpose mentioned above for the cover is not justifiable. Reference: sistani.org/14931 Question Answer sistani.org/14931", "category": "fiqh_qa_sistani"}
{"instruction": "Is cream a barrier to water reaching the skin, and if so should it be removed prior to wudhu and ghusl?", "context": "", "response": "Apparently the effect left on the skin after it is applied is nothing but just moisture, and so it does not constitute a barrier to water reaching the skin . Reference: sistani.org/14932 Question Answer sistani.org/14932", "category": "fiqh_qa_sistani"}
{"instruction": "Is the ink that had dried [on our hands, for example] a barrier to perform wudhu or ghusl?", "context": "", "response": "If it does not form a mass that would prevent water from reaching the skin, the wudhu and ghusl is valid. However, if one has doubt whether it forms a mass or not, it must be removed. Reference: sistani.org/14938 Question Answer sistani.org/14938", "category": "fiqh_qa_sistani"}
{"instruction": "Is the ink that had dried [on our hands, for example] a barrier to perform wudhu or ghusl?", "context": "", "response": "If it does not form a mass that would prevent water from reaching the skin, the wudhu and ghusl is valid. However, if one has doubt whether it forms a mass or not, it must be removed. Reference: sistani.org/14933 Question Answer sistani.org/14933", "category": "fiqh_qa_sistani"}
{"instruction": "A person used to make mistakes in the way he performed his wudhu (minor ablution) or ghusl (major ablution). After many years, he comes to realize his mistakes. When he inquires as how to solve his problem, he is told: \"Repeat all your prayers and perform the pilgrimage again.\" Since saying all the prayers and doing the pilgrimage again is difficult, is there a solution which would salvage his prayers and pilgrimage performed with wudhu and ghusl that he thought was correct? Is there such a solution as a concession to this person so that he does not become disheartened and rebellions against religious obligations in a society which encourages such kind of rebellion?", "context": "", "response": "If he was ignorant out of innocence, and therefore made mistakes without causing harm (e.g., did not follow the proper sequence in washing the head and the other parts of the body in ghusl; or did the wiping of the head or feet [mash] with a new water), then his wudhu and ghusl will be considered correct; and, consequently, his past prayers and pilgrimage will also be considered correct.\n\nBut if he was ignorant out of negligence in learning the Islamic laws or did mistakes which do invalidate the act in general (e.g., leaving out some parts of the body which must be washed in wudhu or ghusl), there is no way to validate his past prayers and pilgrimage.\n\nHowever, if there is the fear that he would totally rebel when asked to make up all the past prayers and pilgrimage, then it is not appropriate to ask him to do so. Maybe Allah will improve his situation in future. Reference: sistani.org/14934 Question Answer sistani.org/14934", "category": "fiqh_qa_sistani"}
{"instruction": "A Muslim enters a caf\u00e9 and sits down at a table to drink tea, then a stranger comes at the same table to drink wine. Is it obligatory upon the Muslim to stop drinking tea and leave?", "context": "", "response": "Yes, it is obligatory to move away from that table. Reference: sistani.org/15620 Question Answer sistani.org/15620", "category": "fiqh_qa_sistani"}
{"instruction": "Wrestling and boxing matches without placing a bet?", "context": "", "response": "They are permissible if they do not lead to substantial bodily harm. Reference: sistani.org/15462 Question Answer sistani.org/15462", "category": "fiqh_qa_sistani"}
{"instruction": "If I save an amount of money throughout the whole year I know that I have to pay Khums from it. What about Zakat? Should I give Zakat from the amount also?", "context": "", "response": "Zakat is not obligatory in that. Zakat should be given from the following items: Wheat, Barley, Dates, Raisins, Coined Gold & Silver, Camel, Cow, Sheep (including goat) Reference: sistani.org/14880 Question Answer sistani.org/14880", "category": "fiqh_qa_sistani"}
{"instruction": "Is it permissible for a \"Sayyid\" to have Sadaqa for their needs? If it is permissible, then please specify the condition.", "context": "", "response": "It is permissible for a Hashimi to give his sadaqa to another Hashimi or to a non-Hashimi. This includes both Zakat of property and zakat of Fitra. But it is not permissible for a non-Hashimi to give his Sadaqa to a Hashimi. If a Hashimi receives Zakat of property or fitra from a non-Hashimi, it would be forbidden for him to use it, and he who gives it (zakat), his \"Zimma\" (obligation) would not be discharged. In cases other than those mentioned above it is permissible for a non-Hashimi to give his Sadaqa, atonement, or Fidya of fast ( kaffara) or any desirable charity to a Hashimi. Yes, if charity given to a Hashimi is too little an amount of property and it is given with the intention of repulsing calamity and evil, there is Ishkaal (objection) in its being permissible. Reference: sistani.org/14881 Question Answer sistani.org/14881", "category": "fiqh_qa_sistani"}
{"instruction": "What is the difference between Khums and Zakat?", "context": "", "response": "Both are obligatory, but Khums is on gains after exception of expenses of the year and Zakat is on cattle, crops, gold and silver. Reference: sistani.org/14882 Question Answer sistani.org/14882", "category": "fiqh_qa_sistani"}
{"instruction": "Why there is no zakat on bank accounts and monetary bills?", "context": "", "response": "There are certain specific things which have obligatory Zakat. As for Mustahab Zakat, it includes everything. Money deposited in bank does not have obligatory zakat. Rather, khums is payable on it, if it is not spent for expenses in a complete lunar year. Reference: sistani.org/14883 Question Answer sistani.org/14883", "category": "fiqh_qa_sistani"}
{"instruction": "How can Zakat be paid?", "context": "", "response": "Zakat can be just paid in properties specified by divine law. Reference: sistani.org/14884 Question Answer sistani.org/14884", "category": "fiqh_qa_sistani"}