Instruction: What is the Islamic ruling about someone who does not fast intentionally or breaks his fast deliberately?

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:

If 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.

In 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.

If 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.

If 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


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?

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


Instruction: How is puberty confirmed?

Response:
Puberty in males could be confirmed if one of three signs was present.

1. First: Completion of fifteen lunar calendar years of age (equal to 14 years and seven months and fifteen days of the solar calendar).

2. Second: Ejaculation through sexual intercourse, or seminal discharge while awake or asleep.

3.Third: The presence of pubic hair, of the rough type, similar to head hair.

4. Fourth: The presence of hair on the face and above the lips. Reference: sistani.org/25364 Question Answer sistani.org/25364


Instruction: When is a girl considered adult from the viewpoint of Sharia?

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


Instruction: I masturbated in Ramadhan and I did not know that masturbation is haram. How should I go about my previous fasts?

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


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?

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.

If he masturbates without the intention of ejaculating and he does not normally ejaculate, knowing that discharge is probable and it actually happens —he has to do qadha without the penalty. However, if such a person was confident that no discharge would take place and it actually happens — 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


Instruction: If a person indulges in foreplay without the intention of allowing the semen to be discharged, will his fast become void?

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


Instruction: A believer fasts but does not know that intentionally getting into state of janabat invalidates fasting—what should he do [when he finds out]?

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


Instruction: If a person ejaculates in his sleep, does his fast become void?

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


Instruction: A discharges fluid when she starts thinking about her husband or when seeing something simply exciting? Does the emission make her fast void?

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.

Hence, 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


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:

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.

2. 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.

3. 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 ‘normal’ 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).

2. 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 – be it after two or three hours –, 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.

3. 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


Instruction: Is it permissible to use gold and silver cuff-links, pins and tie pins as a form of beautification?

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


Instruction: Can a man wear a platinum ring?

Response: Yes, he can. Reference: sistani.org/15285 Question Answer sistani.org/15285


Instruction: Is it permissible for men to wear white or yellow gold?

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


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?

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


Instruction: When one must give blood money (Diyyah) what is the Karat of Gold equivalent of Dinar?

Response: One Dinar is equal to 3.5 grams of 21K (Karat) gold Reference: sistani.org/15287 Question Answer sistani.org/15287


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?

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


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?

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


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?

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


Instruction: How is a Tartibi (sequential) Ghusl done?

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


Instruction: Is it necessary to clean the body from impurities before performing an obligatory Ghusl?

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


Instruction: Whilst performing Ghusl is it necessary to place the hands over the body parts to flow the water over it?

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


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?

Response: You must perform Ghusl Janaba and fulfill the Qadha of your prayers. Reference: sistani.org/15298 Question Answer sistani.org/15298


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?

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


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?

Response: There is no objection in it. Reference: sistani.org/15300 Question Answer sistani.org/15300


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?

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


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?

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


Instruction: Is the ink that had dried [on our hands, for example] a barrier to perform wudhu or ghusl?

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


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?

Response: Yes, one Ghusl with the various intentions is fine, Reference: sistani.org/15303 Question Answer sistani.org/15303


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.

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


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?

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


Instruction: Are playing wrestling, boxing, Taekwando, or Karate as a sport allowed?

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


Instruction: Is it permissible to watch or engage in sports games?

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


Instruction: Some permissible games use dice in them. So is it allowed to play with it?

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


Instruction: Is it permissible to play games of chance of all kinds on electronic machines (computers) without betting or with betting?

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


Instruction: Is playing cricket forbidden? And what about watching cricket and other sports on television?

Response: There is no objection in it. Reference: sistani.org/15294 Question Answer sistani.org/15294


Instruction: Some people recite Quran and Dua on the tune of some songs, is this permissible?

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


Instruction: What is your ruling on Ghina or song?

Response: Singing (al-Ghinã’) is harãm: doing it, listening to it. By “singing — al-Ghinã’,” 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


Instruction: What is your ruling on having foods that contain gelatin?

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 sharí‘a. This prohibition applies, as a matter of obligatory precaution, even if it was extracted from animal bones.

Of course, if a chemical change occurs 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


Instruction: Is it is permissible to consume a foodstuff that contains gelatin?

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


Instruction: Is betting allowed on horse race?

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


Instruction: What games are forbidden (Haram) to play?

Response:
Playing chess and backgammon is absolutely forbidden, (with or without betting).

As 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).

Any 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


Instruction: Is buying and selling chess, backgammon, dominoes, billiard, and card games allowed?

Response: Buying and selling gambling tools and instruments mentioned are forbidden (Haram). Reference: sistani.org/15273 Question Answer sistani.org/15273


Instruction: Is it permissible to play with a dice on its own?

Response: If it is used on its own without gambling it is permissible. Reference: sistani.org/15274 Question Answer sistani.org/15274


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?

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


Instruction: Some people play with gambling instruments other than chess and backgammon for enjoyment and without placing a bet.

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


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?

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


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

Response: It is not permissible to bury a Muslim in cemeteries of non-Muslims, except if that is the only choice because necessity knows no laws. Reference: sistani.org/15262 Question Answer sistani.org/15262


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

Response: Burying a deceased Muslim in a place appropriate to his status (other than non-Muslim graveyards) is an obligation of the heir just like other obligatory deeds connected with the burial procedures. And if the deceased has no heir or the heir is refusing to fulfill his duty or is not capable, it is obligatory, on the basis of kifã’i, upon other Muslims [to bury the deceased in an appropriate place]. And if fulfilling this wãjib kifã’i duty depends on acquiring a piece of land in advance by purchase or other means, it is obligatory to try and acquire it in advance. Reference: sistani.org/15263 Question Answer sistani.org/15263


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

Response: The expenses of burying a dead body in a place appropriate for it comes from the estate [before its distribution among the heirs] if he did not make a will specifying that it be taken from the one-third. Otherwise [if he made a will regarding the one-third], it should come out of it. Reference: sistani.org/15264 Question Answer sistani.org/15264


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

Response: If it is not possible to contact his heir and ask his consent in handling the burial procedures, the requirement of consent is lifted and it becomes obligatory, on basis of wajib kifã’i, on the Muslims to handle the burial. Reference: sistani.org/15265 Question Answer sistani.org/15265


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’ affairs to provide the cost of transportation? And is this obligatory upon the Muslims who reside in that city?

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—then it is wãjib kifã’i 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


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

Response: This is not a sufficient [reason]. He cannot be buried in a non-Muslim graveyard. Reference: sistani.org/15267 Question Answer sistani.org/15267


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

Response: There is no problem in placing the corpse in a coffin when burying him in the ground. However, the religious requirements of burial must be fulfilled; and one of those requirements is that the corpse be placed on its right side with the face towards the qiblah. Reference: sistani.org/15268 Question Answer sistani.org/15268


Instruction: Is it permissible for women to visit graveyards?

Response: There is no objection (ishkal) in it. Reference: sistani.org/15269 Question Answer sistani.org/15269


Instruction: Is it permissible to offer congregational prayers behind a Sunni prayer leader during the pilgrimage in Haram of Mecca and Medina?

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


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]?

Response: He should perform the Hajj, as an obligation. Reference: sistani.org/15246 Question Answer sistani.org/15246


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?

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


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

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


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?

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 tashríq [i.e., till the 13th of Dhu ’l-Hijja]. Reference: sistani.org/15250 Question Answer sistani.org/15250


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?

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


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 Ziyãrat (pilgrimage to the shrine of one of the Infallibles [a.s.]) and between giving in charity for those believers - which is more meritorious?

Response: In principle, helping those needy Muslims is better than a recommended Hajj or Ziyãrat of the holy shrines. However, at times the Hajj or the Ziyãrat 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


Instruction: While shaving the head in Mina, if the pilgrim’s 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]?

Response: If the injury or bleeding was not intentional, there is nothing upon him. Reference: sistani.org/15253 Question Answer sistani.org/15253


Instruction: Is it permissible to put on the ihrãm for hajj from the city of Jeddah? If it is not permissible, what should one do since the plane lands in Jeddah?

Response: Jeddah is neither a miqãt nor parallel to any of the miqãts; therefore, it is not in order to put on the ihrãm from there for ‘umrah 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 miqãts —this is not improbable, if one looks for a parallel of Juhfah— he can put on the ihrãm from there by offering nadhr. [Nadhr means making a vow in the name of Allãh that he will put on the ihram from place x. ] Reference: sistani.org/15255 Question Answer sistani.org/15255


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?

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


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.

Response:
Hajj is obligatory on a person once in his lifetime, provided that he fulfils the following conditions:

I. Being Baligh (adult).

II. Being sane and free.

III. 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.

He should be capable of performing Hajj, and this depends upon a number of factors:

(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.

(b) He should be healthy and strong enough to go to Mecca and perform Hajj.

(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.

(d) He should have enough time to perform all the acts of worship in Hajj.

(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.

(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


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?

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


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]?

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


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?

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


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?

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


Instruction: Can we make a movie and photographs with Na-Mahrams without hijab and mixed gatherings, who usually wear Hijab?

Response: It is not permissible as a measure of precaution. Reference: sistani.org/15188 Question Answer sistani.org/15188


Instruction: What is the best modest dress according to Islamic laws?

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


Instruction: Can I remove my Hijab in time of danger?

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


Instruction: What are the minimum requirements of Hijab (Islamic modest dress) for a Muslim woman?

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


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?

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


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?

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


Instruction: Can a woman wear a wig and show the wig hair (synthetic or natural hair) to a non-Mahram?

Response: It must be covered Reference: sistani.org/26294 Question Answer sistani.org/26294


Instruction: Is hypnotism permissible?

Response: If it puts a person in harm’s way, it is harãm, and therefore forbidden. Reference: sistani.org/15242 Question Answer sistani.org/15242


Instruction: Can we eat food cooked by a non Muslim when we do not know whether or not it is Taher?

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


Instruction: Can we eat a meal that has been cooked by a non-Muslim whose religion we do not know?

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


Instruction: What is the general rule about foods made by Ahl-e Kitab (People of the Books)?

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


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

Response: It is not permissible to use such oils for cooking 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


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

Response: It is permissible [to eat such food] as long as it is not known that it contains meat, fat, and their derivatives that are forbidden to us. Reference: sistani.org/15241 Question Answer sistani.org/15241


Instruction: Is it permissible for a female to ride a horse?

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


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.

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).

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 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


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?

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


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?

Response: No sin shall be upon her and no kaffarah is required . Reference: sistani.org/15232 Question Answer sistani.org/15232


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?

Response: They are permitted to use them. Reference: sistani.org/15534 Question Answer sistani.org/15534


Instruction: Is it necessary for a woman to compensate the prayers and fasts which she missed during menses?

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


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?

Response: It is permissible. Reference: sistani.org/14855 Question Answer sistani.org/14855


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?

Response: As the question goes, Haydh rules do not cover such intermittent blood. Reference: sistani.org/14856 Question Answer sistani.org/14856


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?

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


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?

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


Instruction: When discussing the rulings of Haydh or Istihadha, how many hours are meant by three days or ten days?

Response:
Three days is considered as 72 hours from the commencement of bleeding, and ten days as 240 hours.

However, 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


Instruction: What is the ruling of women over the age of sixty who see blood, is it considered as Haydh or Istihadha?

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.

*Sixty lunar years is equivalent to approximately fifty eight solar years and eighty days.

*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


Instruction: Up to what age does the ruling of Haydh apply for women?

Response:
 The bleeding that women above the age of sixty lunar years’ experience is not ruled as Haydh (menstruation).

*Sixty lunar years is equivalent to approximately fifty eight solar years and eighty days. Reference: sistani.org/26331 Question Answer sistani.org/26331


Instruction: When a woman is in in her menstruation (Haydh - monthly period) can she recite more than seven verses from the holy Quran?

Response: Except for the four verses of obligatory prostration – Sajdah – which are not permitted to recite during the state of menstruation – Haydh, reciting more than seven verses of the holy Quran is permitted, and according to some jurists it is disapproved – Makrooh – hereby meaning that the reward of its recitation is less. Reference: sistani.org/26332 Question Answer sistani.org/26332


Instruction: What is the ruling of sexual intercourse with ones wife during her menstrual period?

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


Instruction: Is it problematic for women in menstruation to listen to the live recitation of the verses of obligatory prostration (Sajdah)?

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


Instruction: For the female lady who is on her monthly period – Haydh (or similar situation), to what extent can they get close to the shrine of the Imams (peace be upon them)?

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


Instruction: For the female lady who is on her monthly period (Haydh) can she partake in a marriage contract (Aqid Nikah)?

Response: There is no problem in it. Reference: sistani.org/26336 Question Answer sistani.org/26336


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?

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.

These verses are found in four chapters of the Quran:

Surat al-Sajdah (Chapter 32) Verse 15

Surah Fussilat (Chapter 41) Verse 37

Surah al-Najm (Chapter 53) Verse 62

Surah al-Alaq (Chapter 96) Verse 19 Reference: sistani.org/26337 Question Answer sistani.org/26337


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?

Response: It is Haydh (menstruation). Reference: sistani.org/15032 Question Answer sistani.org/15032


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?

Response: No sin shall be upon her and no Kaffarah is required. Reference: sistani.org/15030 Question Answer sistani.org/15030


Instruction: Is it permissible to put on the ihrãm for hajj from the city of Jeddah? If it is not permissible, what should one do since the plane lands in Jeddah?

Response: Jeddah is neither a Miqãt nor parallel to any of the Miqãts; therefore, it is not in order to put on the ihrãm from there for ‘Umrah 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 Miqãts —this is not improbable, if one looks for a parallel of Juhfah— he can put on the Ihrãm from there by offering Nadhr. [Nadhr means making a vow in the name of Allãh that he will put on the Ihram from place x.] Reference: sistani.org/15254 Question Answer sistani.org/15254


Instruction: We usually receive wedding invitation cards, which have ‘In the Name of Allah’ 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?

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


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?

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


Instruction: What’s the ruling for men attending mixed places such as swimming pools and gyms, where women are usually  indecently dressed?

Response: Also what’s 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


Instruction: What is the concept of co-education in Islam?

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


Instruction: Are men and women allowed to work together in the same company?

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


Instruction: Is it permissible to attend a social gathering (non-Religious or non-educative gathering) in which women are in complete, proper Hijab?

Response: It is permissible per se. Reference: sistani.org/15173 Question Answer sistani.org/15173


Instruction: Can a Muslim individual take part in lectures, seminars, etc. in which women are in complete, proper Hijab?

Response: There is no problem in it. Reference: sistani.org/15174 Question Answer sistani.org/15174


Instruction: Can I eat at the house of Ahle Kitab even though their books aren't the true Bible and Torah?

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


Instruction: What is the limit and scope of interaction for a revert to Islam whose family are not Muslims – they may either be People of the Book or non-believers? What guidance would you offer them?

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


Instruction: Has Istikhãra any basis in the Shari‘a? Is there a problem in repeating the Istikhãra [for the same intention] by paying alms [before it] in order to get a guidance that is to one’s liking?

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


Instruction: When is it good or necessary to perform an Istikhara?

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


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"?

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, “When 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.” 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


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?

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


Instruction: Does an adopted child inherit?

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


Instruction: Does a temporary wife inherit her husband? What about the child from the temporary marriage?

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


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?

Response: The daughter inherits her mother's entire property. Reference: sistani.org/15219 Question Answer sistani.org/15219


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’ children?

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


Instruction: What does Taqlid mean in religious laws?

Response: Taqlid in religious laws means acting according to the verdict of a Mujtahid. It is necessary for the Mujtahid who is followed, to be male, Shi'ah Ithna Ash'ari, adult, sane, of legitimate birth, living and just ('Adil). A person is said to be just 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


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

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

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

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

*When a number of learned persons who possess the capacity to identify a Mujtahid or an A'lam, certify that a particular person is a Mujtahid or an A'lam, provided that one is satisfied by their statement. Reference: sistani.org/15215 Question Answer sistani.org/15215


Instruction: Can I take an urgent loan from a non-Muslim bank, even if I know that the bank will charge interest?

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


Instruction: Is it permissible to take interest from unbelievers, especially for those who live in a non-Muslim country?

Response: It is permissible to receive interest from non-Muslims and their banks. Reference: sistani.org/15207 Question Answer sistani.org/15207


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?

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


Instruction: Is it permissible to deposit or borrow money from Muslim banks whereby the interest is either received or paid out?

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


Instruction: Is it permitted to pay interest to non-Muslims and also take interest from them?

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


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?

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


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?

Response: It is not permissible. Reference: sistani.org/15202 Question Answer sistani.org/15202


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?

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


Instruction: Is life insurance permissible?

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


Instruction: If a man who wants to marry a woman, and she claims that observed the waiting period (‘idda), does one need to investigate further or can they rely on her statement?

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


Instruction: A Muslim man who is married to a Muslim woman migrated from his country.

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.

Is this permissible for him, especially when his Muslim wife is still in her waiting period (al-‘idda)? 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.

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/15198 Question Answer sistani.org/15198


Instruction: Is invocation of the Jinn (spirits) with a view to solving the problems of the faithful permissible?

Response: If it puts a person, (who one must not harm), in harm’s way, it is Harãm, and therefore forbidden. Reference: sistani.org/15193 Question Answer sistani.org/15193


Instruction: Why should we do Istibra and how is it done?

Response: Istibrāʾ is a recommended (mustaḥabb) 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


Instruction: If a person doubts whether he performed Istibra or not, what should he do?

Response:
If a person doubts whether he has performed istibrāʾ 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 wuḍūʾ, his wuḍūʾ becomes void (bāṭil).

If someone who has not performed Istibrāʾ 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 wuḍūʾ either. Reference: sistani.org/15185 Question Answer sistani.org/15185


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?

Response: The fluid that sometimes comes out of the penis as a result of sexual arousal, called ‘madhī’, is pure. And the fluid that sometimes comes out after the ejaculation of semen, called ‘wadhī’, is also pure, and does not require ghusl. As for fluid that sometimes comes out after urinating and which is called ‘wadī’, if it has not come into contact with urine, it is pure. Furthermore, in the event that a person performs istibrāʾ 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 wuḍūʾ either. Reference: sistani.org/26362 Question Answer sistani.org/26362


Instruction: Is it permissible to invest in companies who deal in part, in intoxicating drinks without the possibility of separating one’s investment from that of the others in that line of production?

Response: It is not permissible to participate or deal in the production of intoxicating drinks. Reference: sistani.org/15169 Question Answer sistani.org/15169


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?

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


Instruction: Can I invest my money in the stock market?

Response: There is no objection in it per se, Reference: sistani.org/15171 Question Answer sistani.org/15171


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?

Response: Yes, it is permissible; and it is halãl 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‘a laws; but not if there is no such likelihood. Reference: sistani.org/15164 Question Answer sistani.org/15164


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 takbír and says the name of Allãh 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 halãl, can we [ignore that doubt and] eat them and consider them pure (tãhir)?

Response: If he repeats the name of Allãh as long as the machine is continuing to slaughter, it is sufficient. In the event of doubt about its being halãl (a doubt which arises concerning the mentioning of the name of Allãh), it can be considered pure and be consumed. Reference: sistani.org/15165 Question Answer sistani.org/15165


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 “Halãl” or “slaughtered according to Islamic laws”. Is it permissible to buy and eat such meat?

Response: The writing [on the package] has no value if it does not lead to certainty [that it is actually Halãl]. Reference: sistani.org/15166 Question Answer sistani.org/15166


Instruction: On the package of meat that is produced in Muslim countries by non-Muslim companies, it says, “slaughtered according to Islamic laws”. Are we allowed to eat that meat? Can we eat that meat, if it comes from Muslim companies in non-Muslim countries? And what is the ruling, if the source is non-Muslim company from a non-Muslim country?

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.

But if the producer is a non-Muslim or it was produced in a place where Muslims are not in the majority and it is not known that the producer is Muslim, then it is not permissible to eat it. Reference: sistani.org/15167 Question Answer sistani.org/15167


Instruction: Is the sweat of sexual intercourse Najis?

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


Instruction: Does a woman enter the state of Janabah, if she reaches orgasm without penetration?

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 Wuḍū. However, if the discharged fluid is a lot – to the extent that it can be called an ‘ejaculation’ and it dirties clothing – then in case it is discharged when the woman reaches sexual climax and complete sexual satisfaction (orgasm), it is impure and causes Janābah. In fact, even if it is not discharged at that moment, based on obligatory precaution it is impure and causes janābah. 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 Wuḍūʾ and Ghusl. Reference: sistani.org/15162 Question Answer sistani.org/15162


Instruction: When does a man enter the state of Janabah?

Response:
A person becomes Junub (Junub is the term used to refer to a person who is in the state of Janābah) in two ways:

1. sexual intercourse;

2. 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


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?

Response: Generally speaking, if there is an unbandaged wound, sore, or broken bone in one’s 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


Instruction: What is Jabira?

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


Instruction: Who is a Just ('Adil) person?

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


Instruction: Can I follow a prayer leader, if I do not know that he is Adil?

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


Instruction: Can a man kiss another man?

Response: If it is not with lustful intention, there is no objection in it. Reference: sistani.org/15148 Question Answer sistani.org/15148


Instruction: Can I kiss my girlfriend?

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


Instruction: Can I touch or kiss my fiancé?

Response: You cannot do so without a marriage contract (Nikah). Reference: sistani.org/15150 Question Answer sistani.org/15150


Instruction: Can a girl kiss their paternal / maternal uncle?

Response: There is no objection in it. Reference: sistani.org/26363 Question Answer sistani.org/26363


Instruction: Can a husband and wife kiss or hug, etc. one another in public places?,

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


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.?

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 “most important vis-à-vis the more important” 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


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?

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


Instruction: Is it permissible to use the Sahm-e Imãm (a.s.) without seeking the permission of the marja‘ if a person can ascertain the need of any kind for its use with which the Imam (a.s.) would be pleased?

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‘ —in that it is possible that the Marja’s permission is part of the approval of the Imam (a.s.). Reference: sistani.org/15176 Question Answer sistani.org/15176


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.

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


Instruction: What is the difference between Khums and Zakat?

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


Instruction: Is it obligatory for a woman to pay Khums on the cash amount that she receives from her husband as Mahr (dowry)?

Response: It is not obligatory. Reference: sistani.org/15179 Question Answer sistani.org/15179


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?

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’ Taqlid or with permission from his representative (Wakil). Reference: sistani.org/15180 Question Answer sistani.org/15180


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?

Response: Generally, it is permissible to give him Sahm-e Sadat. Reference: sistani.org/25643 Question Answer sistani.org/25643


Instruction: Can I give Khums to my parents?

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


Instruction: Is it obligatory to pay Khums from my jewellery?

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


Instruction: Is Khums payable on my last year's bank balance?

Response: Khums is not payable, if you paid Khums from your balance last year. Reference: sistani.org/25646 Question Answer sistani.org/25646


Instruction: Is Khums payable on the money which I have lent to my friend?

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


Instruction: Is Khums payable on kitchen utensil, household gadgets, sofa and appliances?

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


Instruction: If a person breaks his oath, what is the penalty?

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


Instruction: What is the Kaffara for breaking one's fast intentionally?

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


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?

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


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?

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.

In 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


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?

Response: Yes, it is permissible. Reference: sistani.org/15139 Question Answer sistani.org/15139


Instruction: Clothing products in the West are made in many countries (China, India, etc…) and many leather products do not specify what kind of leather it is. In this case, what is the ruling on wearing such products?

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


Instruction: What is your ruling on buying and using leather products in non-Muslim countries?

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 Halãl and was slaughtered according to Islamic laws. Reference: sistani.org/15140 Question Answer sistani.org/15140


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 (tãhir) 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?

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 (Tãhir). Reference: sistani.org/15422 Question Answer sistani.org/15422


Instruction: Is it permissible to lie about your qualification in order to get a government post?

Response: It is not permissible. Reference: sistani.org/15135 Question Answer sistani.org/15135


Instruction: Can I lie to my future husband about my past?

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


Instruction: Is it permissible to tell a lie, when there is a danger threatening your life?

Response: It is permissible in the said supposition. Reference: sistani.org/15137 Question Answer sistani.org/15137


Instruction: Some people use to steal electricity (Power Supply) by making some modifications in the meter. Is it permissible.

Response: It is not permissible. Reference: sistani.org/15033 Question Answer sistani.org/15033


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?

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


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?

Response: It is not permissible because it is lying. Reference: sistani.org/15384 Question Answer sistani.org/15384


Instruction: Is it permissible to steal from the unbelievers in their countries, or defraud them?

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


Instruction: What is the [minimum] limit of the difficulty (al-haraj) that lifts the prohibition? Is exorbitant price [for a halãl item] that could still be bought with [financial] strain or by getting a loan a [valid] example that would make a harãm [but cheap alternative] item permissible religiously?

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


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?

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


Instruction: Banks in the West give loans —known as mortgage— to those who do not have enough money to buy houses; this is to be paid back in [weekly or monthly] instalments with a high rate of interest. Is a Muslim allowed to use this facility? If it is not permissible, is there a solution in your view for someone who claims that he needs the mortgage to buy his own residential house and does not possess enough money to pay for it?

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


Instruction: I work at an exchange office but they also make me sell lottery. Is it permitted to sell lottery in this case?

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


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?

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


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?

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


Instruction: Is looking at one's mother's face Ebadah (a kind of worhsip)?

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


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.

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


Instruction: If my wife wants me to masturbate in front of her, is it then allowed?

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