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Is it permissible to keep a dog as a pet in my house? | It is better not to, and its preferable to choose another animal as a pet, as a dog is ritually impure (Najis) according to Islamic law, and thus it would cause one to live with considerable difficulty. It's also been mentioned that prayers in a place with a dog around is abominable (Makrooh). Reference: sistani.org/15583 Question Answer sistani.org/15583 | fiqh_qa_sistani |
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Does cat hair affect ones prayers? | If there is a few cat hairs (one to three) on a person's body or cloth, his prayer is in order but if there are more than that, his prayer becomes void, as an obligatory precaution. Reference: sistani.org/25271 Question Answer sistani.org/25271 | fiqh_qa_sistani |
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Is the recitation of Adhan and Iqama for daily prayers and other prayers compulsory (Wajib)? | Adhan and Iqama for the daily obligatory prayers (i.e Fajr, Dhuhr, Asr, Maghreb and Isha), is recommended (Mustahab), however for the other obligatory and recommended prayers it is not been sanctioned in Islamic Law (they are not Mashru'). Reference: sistani.org/26124 Question Answer sistani.org/26124 | fiqh_qa_sistani |
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Is the third testimony a part of Adhan and Iqamah? | Ash hadu anna Amiral Mu'minina 'Aliyyan Waliyyullah ( I testify that the Commander of the faithful, Imam Ali (AS) is the vicegerent of Allah) is not a part of Adhan and Iqamah, but it is good to say it after reciting Ash hadu anna Muhammadan Rasulul lah with the intention (Niyyat) of Qurbat (seeking nearness to Allah). Reference: sistani.org/15579 Question Answer sistani.org/15579 | fiqh_qa_sistani |
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If any one is praying at home, does he require to call Adhan for each prayer followed by Iqamah? | It suffices to call Adhan for both prayers if he/she combines between the prayers. Reference: sistani.org/15580 Question Answer sistani.org/15580 | fiqh_qa_sistani |
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What is the Islamic law about buying a car on installments? Many auto companies and authorized car selling agencies sell new and used cars on installments. Thus, when customers go to buy those cars, the companies refer them to certain institutions such as banks and insurance companies. The companies get back the capital as well as the interest in monthly installments stretched over a number of months or years. If someone fails to pay his installments on time, the company overcharges the defaulter. The interest rate is determined on the basis of certain important factors such as the client's turnover, amount of income or timely-repayment of installments. The amount of interest generally paid is 4%, 3% or 5% or more or less. What is the Islam law with regard to buying a car on monthly installments keeping in view the foregoing details? | If the loan providing companies first buy the cars from the agencies and then sell them to customers on installments with some increase (interest) as part of the prices of the cars, the transaction is in order. Indeed, if a penalty is imposed due to a customer failing to make payment on time, it is forbidden (harām).
And if it means that the companies or agencies themselves sell the cars to customers, and in return the loan providing company gives the price of the cars to their manufacturers or agencies, and receives more money on installments from the customer, it is forbidden. Reference: sistani.org/25232 Question Answer sistani.org/25232 | fiqh_qa_sistani |
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What is your ruling on buying and playing lottery tickets and other such games of chance? | It is not permissible. Reference: sistani.org/15562 Question Answer sistani.org/15562 | fiqh_qa_sistani |
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What is the fatwa about selling meat of a dead animal to non-Muslims. | If it has any halal benefit, there is no problem in selling it. Reference: sistani.org/15565 Question Answer sistani.org/15565 | fiqh_qa_sistani |
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I know there is a company which is helping Israel monthly. What is the fatwa about working in such a company and purchasing its products? | There is no permission as to dealing with Israeli products and products of companies which are known to be supporting Israel in an effective way. Reference: sistani.org/15183 Question Answer sistani.org/15183 | fiqh_qa_sistani |
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Can a Muslim buy or sell wine or pork to non-Muslims? What is the fatwa on the income one gets by doing such a job? | It is not permissible to sell these things and the income is not halal. Reference: sistani.org/15567 Question Answer sistani.org/15567 | fiqh_qa_sistani |
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Is it permissible to buy a carving or statue of a human being or an animal, male or female, for decoration? | There is no problem in buying and selling it, however carving and making a statute of a human or animal is not permissible (obligatory precaution). Reference: sistani.org/15568 Question Answer sistani.org/15568 | fiqh_qa_sistani |
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Is it haram or makrooh (reprehensible) to work on Ashura, Tasooa, and the days of the martyrdom of the Ahlulbayt (as)? | It is befitting for shopkeepers to shut down their shops and close their businesses on the occasion of the martyrdom of the Ahlul-Bayt, peace be upon them. In fact, if keeping shops open is considered disrespectful to the Ahlul-Bayt, peace be upon them, it is necessary to avoid doing so. Reference: sistani.org/25194 Question Answer sistani.org/25194 | fiqh_qa_sistani |
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Is it permissible to drape a mosque with black cloths? | There is no problem in it. Reference: sistani.org/15559 Question Answer sistani.org/15559 | fiqh_qa_sistani |
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Are girls and women allowed to wear black coat and scarf all year round, even when it's not the months of Muharram & Safar? | Is it Makrooh? Reference: There is no problem in it, and it is not abominable (Makrooh ) Reference: sistani.org/15501 Question Answer sistani.org/15501 | fiqh_qa_sistani |
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Is it permissible to wear black Ihram? | It is discouraged to wear Ihram in black cloths; as a matter of precaution, this color must be avoided and it is preferred that the Ihram be of white cloths. Reference: sistani.org/15560 Question Answer sistani.org/15560 | fiqh_qa_sistani |
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Following the death of a beloved, women wear black as a sign of grief, is this permissible? | There is no problem in it. Reference: sistani.org/15561 Question Answer sistani.org/15561 | fiqh_qa_sistani |
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Is it Makrooh to wear black on an ordinary day when it is not coinciding with the martyrdom of one the fourteen Infallibles? | It is not abominable (Makrooh ) Reference: sistani.org/25286 Question Answer sistani.org/25286 | fiqh_qa_sistani |
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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]? | It is not permissible to bury a Muslim in cemeteries of non-Muslims, except if that is only out of absolute necessity. Reference: sistani.org/15439 Question Answer sistani.org/15439 | fiqh_qa_sistani |
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What is preferable: burying a dead Muslim in an Islamic cemetery in a non-Muslim city in which he died or transferring the dead body to a Muslim city which entails exorbitant expenses? | It is preferable to transfer the dead to any holy shrines or other recommended places if there is a donor who can bear the expenses —from the heirs or others— or if the one-third of his estate which he has endowed for religious charity, would suffice for that purpose. If it involves a lot of hardship and is costly, it is not preferred. Reference: sistani.org/15440 Question Answer sistani.org/15440 | fiqh_qa_sistani |
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What is preferable: burying a dead Muslim in an Islamic cemetery in a non-Muslim city in which he died or transferring the dead body to a Muslim city which entails exorbitant expenses? | It is preferable to transfer the dead to any holy shrines or other recommended places if there is a donor who can bear the expenses —from the heirs or others— or if the one-third of his estate which he has endowed for religious charity, would suffice for that purpose, and there should not be any prohibited (Haram) act involved in the process, (e.g. removal of the deceases internal organs and blood). Reference: sistani.org/15378 Question Answer sistani.org/15378 | fiqh_qa_sistani |
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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? | Burying a deceased Muslim in a place appropriate to his status (other than non-Muslim graveyards) is an obligation of the heir just like other obligatory deeds connected with the burial procedures. And if the deceased has no heir or the heir is refusing to fulfill his duty or is not capable, it is obligatory, on the basis of kifã’i, upon other Muslims [to bury the deceased in an appropriate place]. And if fulfilling this wãjib kifã’i duty depends on acquiring a piece of land in advance by purchase or other means, it is obligatory to try and acquire it in advance. Reference: sistani.org/15441 Question Answer sistani.org/15441 | fiqh_qa_sistani |
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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? | The expenses of burying a dead body in a place appropriate for it comes from the estate [before its distribution among the heirs] if he did not make a will specifying that it be taken from the one-third. Otherwise [if he made a will regarding the one-third], it should come out of it. Reference: sistani.org/15442 Question Answer sistani.org/15442 | fiqh_qa_sistani |
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When there is no heir for a deceased Muslim person in the foreign land, who should take charge of his burial? | If it is not possible to contact his heir and ask his consent in handling the burial procedures, the requirement of consent is lifted and it becomes obligatory, on basis of wajib kifã’i, on the Muslims to handle the burial. Reference: sistani.org/15443 Question Answer sistani.org/15443 | fiqh_qa_sistani |
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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? | This is not a sufficient [reason]. He must not be buried in a non-Muslim graveyard. Reference: sistani.org/15445 Question Answer sistani.org/15445 | fiqh_qa_sistani |
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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? | There is no problem in placing the corpse in a coffin when burying him in the ground. However, the religious requirements of burial must be fulfilled; and one of those requirements is that the corpse be placed on its right side with the face towards the Qiblah. Reference: sistani.org/15446 Question Answer sistani.org/15446 | fiqh_qa_sistani |
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What is the proper definition of 'backbiting'? Please, give some references from the Quran and Hadith also. | Backbiting means “speaking ill of a believer in their absence of someone with the purpose of disparaging him, no matter whether the alleged shortcoming was related to his body, lineage, behaviour, deeds, statements, religion, or life, and other defects which are [usually] concealed from the people. Similarly, it does not matter whether the description was done by words or by gesture.”
Almighty Allãh condemned backbiting in His noble Book and has described it such that mind and body feel abhorrence towards it. He said, “And some of you should not backbite the others: would anyone of you like to eat the flesh of his dead brother? No, you abhor it.” (49:12)
The Prophet (s.a.w.) said, “Be careful of backbiting because backbiting is worse than adultery, in that a person who commits adultery can repent and ask forgiveness from God, and Allãh can forgive him whereas Allãh will not forgive the backbiter until the person who was at the receiving end forgives him.” Reference: sistani.org/15555 Question Answer sistani.org/15555 | fiqh_qa_sistani |
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An elderly person has a habit of doing gheebat and it is very difficult for me to stop him and I also do not want to hear but I am forced to. What should I do? | To listen to someone who is backbiting is not Haram in it self, however the listener must act in accordance to enjoining the good (Amr bil Marouf) and forbidding the evil (Nahy anil Munkar)., and if it is not effective one must show their dissatisfaction from the person performing the backbiting. Reference: sistani.org/15556 Question Answer sistani.org/15556 | fiqh_qa_sistani |
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A friend has gone to propose for a potential spouse, and the family of the girl have asked me for a reference regards to my friend, am I allowed to inform them of his faults? | In this case it is permissible and not considered Ghibat (backbiting), Reference: sistani.org/15557 Question Answer sistani.org/15557 | fiqh_qa_sistani |
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If I do gheebah of a believer is it obligatory for me to tell them about it and ask them to forgive me? Is it true that Allah will not forgive me for doing gheebah of a believer unless that believer forgives me first? What if telling that believer (that I did his gheebah) will make him feel bad and damage my relationship with him, should I still tell him about it? If not, then how can I get forgiveness for that gheebah? | [In regards to compensating or making amends for backbiting which has been done] If there is no harm [any further aggravation of the situation] and even in the case where seeking forgiveness is considered a way to compensate for the disrepute which may have occurred, as an [obligatory] precaution they should seek forgiveness. Reference: sistani.org/15558 Question Answer sistani.org/15558 | fiqh_qa_sistani |
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Is French-cut beard permissible? | Based on obligatory precaution it is not permissible for a man to shave his beard. Similarly, it is not permissible for him to just leave the hair on his chin and shave the sides. This too is based on obligatory precaution, in this ruling, you may refer to the next learned Mujtahid. Reference: sistani.org/15282 Question Answer sistani.org/15282 | fiqh_qa_sistani |
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What is the minimum requirement for keeping a beard? | Shaving the beard is Haram based on obligatory precaution, and this includes the hair that grows on the sides of the face. However, there is no problem in shaving the hair that grows on the cheeks and the necks. The minimum requirement of beard should be as much as the custom norm (Urf) state that "this person has a beard", even if is for example trimmed to a beard size 3. Reference: sistani.org/15552 Question Answer sistani.org/15552 | fiqh_qa_sistani |
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Some men shave their beard and leave some hair on the chin alone. Is this sufficient according to Shariah? | French-cut box beard is not sufficient as an obligatory precaution. In this ruling, you may refer to the next learned Mujtahid. Reference: sistani.org/15549 Question Answer sistani.org/15549 | fiqh_qa_sistani |
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Is it permissible to shave beard, if one is faced with an unavoidable or a difficult situation? | It is not permissible for a Muslim to to shave his beard (obligatory precaution), unless if he is fears harm to his life by not shaving or if growing the beard would put him in difficulty (for example, if it becomes a cause of ridicule and humiliation that is not normally tolerable by a Muslim). Reference: sistani.org/15550 Question Answer sistani.org/15550 | fiqh_qa_sistani |
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If a person commits harãm by shaving his beard by razor baled on day one, is it permissible for him to do the same on the second, the third, the fourth day and so on? | It is compulsory to refrain from it as a measure of precaution. Reference: sistani.org/15551 Question Answer sistani.org/15551 | fiqh_qa_sistani |
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What is indemnity for beating a child or a man beating his wife or someone beating someone else leaving a scar on his/her body? | If a person hits another person on the face and his skin turns red, the blood money (Diyyah) is 1.5 Dinar and if he beats him on the body and his body turns red the blood money (Diyya) is half of it, i.e. 0.75 Dinar.
If the face turns blue / green, the blood money (Diyyah) is 3 Dinars and on the body, the blood money (Diyyah) is half of it, i.e. 1.5 Dinars.
If the face turns black, the blood money (Diyyah) is 6 Dinars and it is half of it on the body. i.e. 3 Diners.
*One Dinar is equal to 3.5 grams of 21K (Karat) gold*
Anything other than gold would not suffice as an obligatory precaution and it is permissible to compromise on the Diyyah amount. Reference: sistani.org/25303 Question Answer sistani.org/25303 | fiqh_qa_sistani |
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What is the blood money for aborting a child? Who is the blood money given to? Who receives the blood money? | In case the mother aborts the child, she must give the blood money (Diyyah) to the father or other heirs. And if the father carries out the abortion, the blood money (Diyyah) is obligatory on him and he must give it to the mother. If it is the doctor who carries out the abortion, it is obligatory on him to give the blood money although he may abort the child on the parents’ request, (though they would share in the sin). He must give the blood money except for when the heirs exempt him.
It would suffice for the blood money of the fetus into which soul has entered to give 525 mithqals of silver. That is when the fetus is male and if it is female, half of that amount should be paid. As a measure of obligatory precaution, the Diyyah of the fetus which dies in the womb is also the same.
1) If the fetus is lifeless and it is in the form of a fertilized ovum (zygote), 105 mithqals of silver would suffice for the blood money (0-40 days).
2) In case it is in the form of a leech-like substance, the Diyyah is 210 mithqals (40-80 days).
3) If it develops into a chewed-like substance, the Diyyah is 315 mithqals (80-120 days).
4) If the fetus has bones, 420 mithqals of silver would suffice.
5) If it has developed into a complete human body with grown up limbs and organs, the Diyyah is 525 mithqals of silver.
If the fetus is soulless, there is no difference between a male fetus and a female one as an obligatory precaution.
6) If the soul has entered the body, then for a male 5250 mithqals, and for a female 2625 mithqals.
Soul enters the body at the fourth month of pregnancy except for when it is proved otherwise through modern equipment's. Reference: *Every mithqal of silver is equivalent to 4.64 g of Silver.* Reference: sistani.org/25304 Question Answer sistani.org/25304 | fiqh_qa_sistani |
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Is it okay to donate blood? | It is permissible to donate blood. Reference: sistani.org/15543 Question Answer sistani.org/15543 | fiqh_qa_sistani |
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Is transfusion of blood from Non-Muslim to our body permissible? | There is no Ishkaal (objection) in it. Reference: sistani.org/15544 Question Answer sistani.org/15544 | fiqh_qa_sistani |
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Is the practice of magic permissible, in promoting good acts and removal of evil in some people? | It is not permissible. Reference: sistani.org/15540 Question Answer sistani.org/15540 | fiqh_qa_sistani |
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I have been told that I am under Black Magic. I feel that my mind is blocked and I cannot think and concentrate deeply. Also, I cannot think constructively which is destroying my professional and personal life. Kindly suggest me duas / amaal which I can do to come out of this painful trauma. | We advise you to read the Holy Quran, particularly the four chapters that begin with "Qul" i.e. "Qul howallahu ahad", "Qul yaa ayyohal kaferoon", "Qul a'uzo berabbil falagh", and "Qul yaa ayyohal kaferoon". At the same time, you should visit a doctor. Reference: sistani.org/15538 Question Answer sistani.org/15538 | fiqh_qa_sistani |
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Is it permissible to use white magic which is employed for good and is the opposite of black magic which is used by evil persons? | Magic in all its shapes and forms is forbidden [even that which is used to undo magic] unless the matter rests upon a greater benefit such as saving the life of a respected person. Reference: sistani.org/15539 Question Answer sistani.org/15539 | fiqh_qa_sistani |
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What is your ruling on getting one's work done through bribery? | If someone's duty is to do a job without getting money but he does not do it without receiving it, giving money to get something done is permissible but it is haram for the recipient to use the money.
Yes, there are cases where bribery is Haram (forbidden), for example, in judiciary cases bribing the judge. Reference: sistani.org/15518 Question Answer sistani.org/15518 | fiqh_qa_sistani |
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A Muslim works in a non-Muslim country, in a private office, or in a government office, or on contract for a specific project where he is paid by the hour. Is it permissible for him to waste some hours or work negligently or intentionally delay the job? Does he deserve the full wages? | It is not allowed; and if one does so, he is not entitled to full wages. Reference: sistani.org/15514 Question Answer sistani.org/15514 | fiqh_qa_sistani |
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Is it permissible to work as salesman or cashier in shops that sell pornographic magazines? Is it permissible to deal in these kinds of magazines? Is it permissible to print them? | None of these [activities] is permissible because they aim at promoting forbidden acts and spreading obscenity. Reference: sistani.org/15515 Question Answer sistani.org/15515 | fiqh_qa_sistani |
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Is it permissible for a Muslim business owner to employ non-Muslims in his business even though there are Muslims who need jobs? | On its own terms, it is permissible; but based on the demands of Islamic brotherhood and the rights that Muslims have over one another, it is better to choose Muslims over non-Muslims as long as it does not entail any problem. Reference: sistani.org/15516 Question Answer sistani.org/15516 | fiqh_qa_sistani |
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Many big companies and business in the West employ large numbers of employees who work in offices about whose ownership they have no idea. So what is the ruling on: | 1. Praying in those offices and using the water for wudhu?
2. If praying there is problematic, what would become of past prayers said in those places? Reference: 1. There is no problem in praying in those places nor in using the water for wudhu as long as it is not known to have been usurped.
2. If it becomes clear after saying the salat that the property was usurped, the past prayers are valid. Reference: sistani.org/15517 Question Answer sistani.org/15517 | fiqh_qa_sistani |
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Sometimes I see blood mixed with the saliva of my mouth. It often happens when I brush my teeth. What is the ruling on this kind of blood? | The blood, which comes from inside the teeth, vanishes as it gets mixed with the saliva, the saliva is Tahir (pure), and it can go down the throat. Reference: sistani.org/15545 Question Answer sistani.org/15545 | fiqh_qa_sistani |
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If blood is seen in the yolk or the white part of the egg, does it make the egg impure and haram for us? Is there a solution for it? | The clot of blood inside the egg is pure, but it is Haram [Forbidden for consumption]. Therefore, the egg can be eaten by removing the blood from it, provided it not very minute and been absorbed in it. Reference: sistani.org/15547 Question Answer sistani.org/15547 | fiqh_qa_sistani |
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Is it permissible for a woman to wear perfume when going out of her home? | It is not permissible for a woman to go out wearing perfume if non-mahram men are aroused and attracted to her or if she intends to attract such men. Reference: sistani.org/15490 Question Answer sistani.org/15490 | fiqh_qa_sistani |
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Is salat valid if the person uses cologne? Is cologne ritually pure? | Yes, it is pure (Tahir) and Salat with it is correct. Reference: sistani.org/15493 Question Answer sistani.org/15493 | fiqh_qa_sistani |
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Is it permissible to chat with girls on the internet? | If it is feared that they might be drawn towards sin, it is not permissible. Normally chatting ends up in a sin for both sides. Reference: sistani.org/15508 Question Answer sistani.org/15508 | fiqh_qa_sistani |
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Can I be in a friendly relationship with a girl in my class. | All kinds of relations with a non-mahram including joking, expressing mutual love, talking with the intention of deriving pleasure, looking at the body of a girl (except her face and hands up to the wrists) and at her hair or looking at her face with pleasure are Haram (forbidden). In fact, if it is feared that they might fall into a sin, it is forbidden for them to have any kind of relationship with each other. Reference: sistani.org/25287 Question Answer sistani.org/25287 | fiqh_qa_sistani |
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Is there any restriction for women to wear trousers having a long bottom, so that it come under our feet? | In the present time, the context of hijab is the modest covering of a Muslim woman. A woman should not show her beauty or adornments except what appears by uncontrolled factors such as the wind blowing her clothes, and the head covers should be drawn so as to cover the hair, the neck and the bosom. Reference: sistani.org/15500 Question Answer sistani.org/15500 | fiqh_qa_sistani |
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Jurists have decreed that it is forbidden [for men] to wear pure and natural silk. Is it permissible for a man to wear silk that is mixed with other material if that clothing item is a necktie [or the normal tie]? And is it forbidden for man to wear the necktie, if it is made of natural and pure silk? | It is not forbidden to wear a tie, and in both examples mentioned above it is permissible.
As for the item that is mixed with other material to the extent that it cannot be described as “pure silk,” it is also permissible to wear. Reference: sistani.org/15423 Question Answer sistani.org/15423 | fiqh_qa_sistani |
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Is it permissible to wear clothes that have pictures of intoxicating drinks as a promotion for drinking them? Is it permissible to sell such items? | It is forbidden to wear and sell them. Reference: sistani.org/15424 Question Answer sistani.org/15424 | fiqh_qa_sistani |
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Is it permissible to wear clothes that have pictures of intoxicating drinks as a promotion for drinking them? Is it permissible to sell such items? | It is forbidden to wear and sell them. Reference: sistani.org/15505 Question Answer sistani.org/15505 | fiqh_qa_sistani |
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Even though some manufacturers write on their products that they have been made of natural silk, we doubt such a claim because of the goods being very cheap. Is it permissible for us to wear such an item and say salãt in it? | With doubt [whether the silk is pure], it is permissible to wear and perform prayers in it. Reference: sistani.org/15506 Question Answer sistani.org/15506 | fiqh_qa_sistani |
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Jurists have decreed that it is forbidden [for men] to wear pure and natural silk. Is it permissible for a man to wear silk that is mixed with other material if that clothing item is a necktie [or the normal tie]? And is it forbidden for man to wear the necktie, if it is made of natural and pure silk? | It is not forbidden to wear a tie, even if it is from pure silk because it is not [big enough material] to cover the private parts that must be covered [in prayer]. As for the item that is mixed with other material to the extent that it cannot be described as “pure silk,” it is permissible to wear, even if it [is big enough so that it] can cover the private parts that must be covered [in prayer]. Reference: sistani.org/15507 Question Answer sistani.org/15507 | fiqh_qa_sistani |
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What is the ruling on copying computer software, movies, audio CDs and other such things, which bear the wording “All Rights Reserved” or “Copyright”? | Copyrights must be respected; it is not permissible, if it is against the law (obligatory precaution). Reference: sistani.org/15497 Question Answer sistani.org/15497 | fiqh_qa_sistani |
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A lot of books, DVD and software have copyright on them. What is the ruling if I photocopy a book or duplicate a DVD or software for my personal use? | It is permissible, per se, to make personal use of such copyrighted books and software. Reference: sistani.org/15498 Question Answer sistani.org/15498 | fiqh_qa_sistani |
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Can I use cracked apps , which I have not done myself? | If someone else has cracked the app, you can use it. Reference: sistani.org/15499 Question Answer sistani.org/15499 | fiqh_qa_sistani |
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Is it permissible to sell pirated programs, DVDS, and software? | If it is against the law, it is not permissible but you can use them. Reference: sistani.org/25288 Question Answer sistani.org/25288 | fiqh_qa_sistani |
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Some times, I see a group of believers say prayer collectively. As far as I know that kind of prayer is called 'congregational prayer'. Let me know what the procedure of congregational prayer is. | If there are two or more people, they can conduct a congregational prayer. The important requirement here is that the person who is going to lead the prayer (Imam) must fulfill certain conditions, for example, being just (Adil) and reciting the prayers correctly. Reference: sistani.org/15487 Question Answer sistani.org/15487 | fiqh_qa_sistani |
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What are the necessary qualifications of a prayer leader? | The Imam of the congregational prayers should be adult, sane, ithna Ashari Shia, adil (just), of legitimate birth and with correct recitation. Furthermore, if the follower is a male, the Imam also should be a male. Reference: sistani.org/14997 Question Answer sistani.org/14997 | fiqh_qa_sistani |
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Can one say one’s congregational prayer behind a Sunni Imam with the intention of Jama'at (congregation)? And should one recite al-hamd on his own? | it is permissible to offer prayer in their congregational prayers, in areas where Taqiyah (dissimulation) is required. However, it is obligatory upon you to recite al-Hamd and the second chapter yourself – be the recitation in low voice though. Reference: sistani.org/14998 Question Answer sistani.org/14998 | fiqh_qa_sistani |
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Please inform me what the procedure of congregational prayer is? | If there are two or more people, they can conduct a congregational prayer. The important requirement here is that the person who is going to lead the prayer (Imam) must fulfill certain conditions. Those taking part in congregational prayers shall receive added Thawab (reward from God) for performing this recommended act, especially when the Imam is a learned man and there are more people praying in congregation. Reference: sistani.org/14999 Question Answer sistani.org/14999 | fiqh_qa_sistani |
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Is it permissible for me to pray behind a Sunni Imam for Friday and for regular congregational prayers, and is it required to prostrate on Turbah inside a mosque, for example, in the mosque of the holy city of Medina? | Taking part in Friday and congregational prayers of the Ahl-e Sunnat is permissible in areas where Taqiyah (dissimulation) is required. If you are not going to face a problem, you should, as far as possible, prostrate on something upon which Sajda (prostration) is permissible. Prostration on carpets in the case of Taqiyah or out of necessity is permissible and there would be no objection in it. Also, it is obligatory upon you to recite first chapter al-Hamd and the second chapter yourself – with the recitation in a low voice though.
In any case, Friday prayers performed with them is not sufficient for Dhuhr prayers. Therefore, it is necessary to perform Dhuhr prayers separately. Reference: sistani.org/15488 Question Answer sistani.org/15488 | fiqh_qa_sistani |
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Which is better, prayering in congregation or praying individually? | Praying in congregation (Jama'at) with its conditions is preferable to praying individually. Its preference is stronger in the dawn, sunset and night prayers. A noble hadith says: "A salat [in congregation] behind a learned scholar is like [praying] a thousand cycles; and behind a Qurayshi is like [praying] a hundred cycles." As the number of the worshippers increases, the preference [and the reward] also increases. Reference: sistani.org/15001 Question Answer sistani.org/15001 | fiqh_qa_sistani |
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Which is better, praying in congregation or praying individually? | Praying in congregation (jama'at) the daily prayer is preferable than praying individually. Its preference is further in the dawn (Fajr), sunset (Maghreb) and night (Isha) prayers. Reference: sistani.org/15489 Question Answer sistani.org/15489 | fiqh_qa_sistani |
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Which is better for a woman, performing prayers in a congregation or performing prayers individually? | It is recommended for women to attend congregational prayers as evidenced by an authentic tradition from the Commander of the Faithful, Ali (AS) that women used to attend congregational prayers but they were ordered to linger their sajda (prostration) because some men were wearing tight garments but there is another authentic tradition which says that a woman's prayer at home is more virtuous than her prayer in a mosque. However, the conclusion that can be drawn from both traditions is that a woman's prayer at a place where she is not seen by non-mahram men (strangers) is more virtuous. If she can perform her prayers in a mosque without being seen by strangers, the prayer in a mosque would be more virtuous in that case. Reference: sistani.org/25307 Question Answer sistani.org/25307 | fiqh_qa_sistani |
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What is the ruling on the use of IUD and pills by a woman to prevent pregnancy? | It is permissible for a woman to use Intrauterine Devices (IUD) and other birth control devices provided that they do not pose serious harm to the woman’s health and that the insertion of the device does not involve a harãm act, such as the male touching or looking at the private parts of the woman’s body that are forbidden for him to look at. Similarly, it should not involve the female looking at, and touching without gloves the private parts that are harãm to touch or look at. Moreover, the IUD should not cause the abortion of the fertilized ovum after its implantation [in the womb]. Reference: sistani.org/15531 Question Answer sistani.org/15531 | fiqh_qa_sistani |
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Use of contraceptives is popular these days. If use of the pill and similar things causes harm or difficulty and the only remaining choice is (the insertion) of some devices ó by a male or a female doctor ó which requires exposing the local area, is it permissible for the woman, knowing that pregnancy would cause her harm or difficulty? | It is permissible as long as she faces, in both the pregnancy and the use of alternative contraceptive methods, such hardship and danger that cannot be normally endured. If this requires, in addition to exposing the genital organs, other parts of her body surrounding the genitalia, then she must refer to a female doctor. If this is not possible then she may refer to a male practitioner . Reference: sistani.org/15532 Question Answer sistani.org/15532 | fiqh_qa_sistani |
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What about practicing coitus interruptus during intercourse? | It is allowed, yet its Makrooh (abominable), unless the wife gives permission, Reference: sistani.org/15535 Question Answer sistani.org/15535 | fiqh_qa_sistani |
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Is it permissible for the husband to force his wife not to get pregnant even though she wants to? He forces her to take pills, injections or use an IUD | He has no right to do that . Reference: sistani.org/15536 Question Answer sistani.org/15536 | fiqh_qa_sistani |
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Is it permissible for a woman to use contraceptives in order to prevent conception? | It is permissible for a woman to use contraceptives to prevent pregnancy, provided that it does not harm her health in a serious manner, irrespective of whether or not the husband has agreed to it. Reference: sistani.org/15482 Question Answer sistani.org/15482 | fiqh_qa_sistani |
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Some women wish to avoid pregnancy, but their husbands want (them to get pregnant). Is it permissible to use pills or injections to prevent conception? | It is necessary for a woman to submit herself to her husband and be available for him. However, she can use pills to prevent conception even if her husband does not want her to do so. Reference: sistani.org/15537 Question Answer sistani.org/15537 | fiqh_qa_sistani |
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Is it permissible to use condoms during sexual intercourse? | It is not permissible if the wife does not approve (obligatory precaution), however, if she consents then it is permissible to use condoms, Reference: sistani.org/26139 Question Answer sistani.org/26139 | fiqh_qa_sistani |
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Is it permissible to cheat [in the exams] at public schools, colleges and universities? Is it permissible to cheat [in the exams] at the private Islamic and non-Islamic schools? | Cheating is not allowed in any of these places. Reference: sistani.org/15200 Question Answer sistani.org/15200 | fiqh_qa_sistani |
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Is it allowed write a thesis on behalf of another person for their university degree? | If it is against the rules of the university, this action and receiving money for it, is problematic. Reference: sistani.org/15483 Question Answer sistani.org/15483 | fiqh_qa_sistani |
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What is the law about someone who is doing a job with a degree he has achieved through cheating? | Cheating is not allowed, however if he is qualified for the job, his income is Halal. Reference: sistani.org/25290 Question Answer sistani.org/25290 | fiqh_qa_sistani |
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What is the ruling on the sighting of the crescent and determining the 1st day of the month? | Sighting of the new moon is ascertained by knowledge of the actual sighting or through solid news of such sighting, or some other means. Certainty can also be achieved through common knowledge. Amongst other sources of ascertaining the sighting of the new moon is the lapse of thirty days on Sha’ban’s crescent for the start of Ramadhan to be confirmed, or thirty days on the crescent of Ramadhan for the new moon of Shawwal to be confirmed [and so on]. Sighting can also be confirmed by the evidence of two witnesses of impeccable character ('adil).
However, sighting of the new moon is not recognised by the evidence of women, or by the evidence of one just witness, even with oath, or by the words of astrologers. Neither by its absence after dawn dusk, so that it could be said that it belongs to a previous night, nor by the evidence of two just witnesses, if the evidence is not confined to their own sighting of the newly born moon. Sighting is not recognised too when it is seen before zawaal so that the day of sighting be from the ensuing month. The impression of a ring it may give, proving that it could belong to a previous night, cannot be accepted as well. Reference: sistani.org/15474 Question Answer sistani.org/15474 | fiqh_qa_sistani |
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If Ramadhan crescent is sighted in one city would it suffice the sighting in another city? | Should the new moon be sighted in a city, it would suffice the sighting in another city, provided the two fall on the same horizon. That is, if the new moon was sighted in the first town, there would bring about a strong confidence of sighting it in the second. Reference: sistani.org/15475 Question Answer sistani.org/15475 | fiqh_qa_sistani |
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What is the way of knowing that the new lunar month has started? | You should be able to know that by sighting the new moon in your country or nearby countries that share the same horizon; in other words, if the crescent is sighted in one country, it should be seen in the other, were it not for natural barriers, such as clouds, mountainous terrain, and the like. The beginning of the month cannot be established by sighting the crescent through a telescope or binoculars. Reference: sistani.org/15476 Question Answer sistani.org/15476 | fiqh_qa_sistani |
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What is the evidence of sighting the crescent? | The evidence could be one or more of the following:
1. You have sighted it yourself.
2. The testimony of two men of impeccable character, provided that you do not have any knowledge of instances that they may be wrong, and that you do not dispute their testimony.
3. The lapse of thirty days on the month of Sha’ban, thus reaching certitude that Sha’ban has come to an end and that the month of Ramadhan shall commence.
4. When the news of the birth of the moon of Ramadhan becomes commonplace that you are sure of the sighting. Reference: sistani.org/15477 Question Answer sistani.org/15477 | fiqh_qa_sistani |
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(In the case of) imported cheese from non-Muslim countries, if it is known to contain rennet (anfahah) from a calf or a young goat, or an animal enzyme, is it permissible to consume it? | There is no objection in consuming them. Reference: sistani.org/15469 Question Answer sistani.org/15469 | fiqh_qa_sistani |
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What about imported cheese from non-Muslim countries, if I do not exactly know the way it was made and its ingredients? | It is permissible for you to eat it. Reference: sistani.org/15470 Question Answer sistani.org/15470 | fiqh_qa_sistani |
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Some of the cheese products manufactured in non-Muslim countries contain rennet extracted from the calf or other animals. We do not know whether the rennet was taken from the animal that was slaughtered according to Islamic laws; neither do we know that it has transformed into something else. So is it permissible to eat such cheese? | There is no problem in eating such cheese. Reference: sistani.org/15471 Question Answer sistani.org/15471 | fiqh_qa_sistani |
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What is the ruling of the consumption of dairy products (e.g. milk, cheese, yoghurt, ice cream, etc) imported from non-Muslim countries, for example, China, India, etc, with the possibility of them being prepared by people of various faiths? | There is no objection in consuming them, and its not necessary to investigate further regards to its preparation, Reference: sistani.org/26222 Question Answer sistani.org/26222 | fiqh_qa_sistani |
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What is the ruling on playing backgammon / chess by using the customary pieces, without any betting (gambling)? | Playing it (backgammon / chess) is absolutely forbidden even without placing a bet. Reference: sistani.org/15464 Question Answer sistani.org/15464 | fiqh_qa_sistani |
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My friend who lives in another country an I would like to play backgammon / chess online? | It is absolutely forbidden, even playing it with another person online. Reference: sistani.org/15465 Question Answer sistani.org/15465 | fiqh_qa_sistani |
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What is the ruling on playing backgammon / chess, without betting, on my own with the computer, smart phone device (i.e. against no other person, but the game)? | Playing it (backgammon / chess) in such circumstance is forbidden (obligatory precaution) Reference: sistani.org/15466 Question Answer sistani.org/15466 | fiqh_qa_sistani |
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Is playing chess and backgammon, without betting, permissible? | It is absolutlely not permissible to play both. Reference: sistani.org/15519 Question Answer sistani.org/15519 | fiqh_qa_sistani |
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What is your ruling about animal cloning? | There is no problem in it. Reference: sistani.org/15460 Question Answer sistani.org/15460 | fiqh_qa_sistani |
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A woman, who is not obedient to her husband and does not carry out her matrimonial obligations, had, without his consent, left her matrimonial home and stayed with her parents for seven months. She, then went to a non-Islamic court, filed a divorce application, and demand maintenance and custody of the children. Has such a woman, who has violated her marital duties, any right in anything from her husband? | The said woman is not entitled to shari'i maintenance. As for her dowry and her right in nursing her offspring for the hawlayn (the two years), it should not be forfeited by virtue of nushouz (recalcitrance of the woman toward her husband). Reference: sistani.org/15458 Question Answer sistani.org/15458 | fiqh_qa_sistani |
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A wife neither obeys her husband nor fulfills her marital duties; she also goes out without his permission to stay with her own family for seven months. Then instead of having recourse to Islamic laws, she goes to a non-Islamic court in order to get spousal maintenance, custody of the children, and divorce from her husband. Does such a wife have the right in getting anything from her husband? In such a situation, when she goes to non-Islamic court it will apply non-Islamic laws to grant her divorce and her rights (spousal support and custody of children), does she deserve her full spousal rights? | The wife mentioned above does not deserve the spousal maintenance from a shari’a point of view. But her mahr (dowry) and her right of custody of children (under the age of two) should not be suspended because of her disobedience. Reference: sistani.org/15459 Question Answer sistani.org/15459 | fiqh_qa_sistani |
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Is it permissible for a lady to go out of her house for some errands perfumed, with the fragrance of her perfume reaching non-Mahram men? | It is not permissible if it tempts a non-Mahram man or normally causes him excitement (arousal), and she ought not do that. Reference: sistani.org/15491 Question Answer sistani.org/15491 | fiqh_qa_sistani |
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It is normal these days for a woman to put on mascara and make-up, even a little, for beauty and then go out in front of people in the markets and streets, what is the ruling on such? | This is not permissible. If she wears makeup or anything which is considered adornment in common view, she must cover it from strangers. Reference: sistani.org/15492 Question Answer sistani.org/15492 | fiqh_qa_sistani |
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A woman, who is not obedient to her husband and does not carry out her matrimonial obligations, had, without his consent, left her matrimonial home and stayed with her parents for seven months. She, then went to a non-Islamic court, filed a divorce application, and demand maintenance and custody of the infant children. Has such a woman, who has violated her marital duties, any right in anything from her husband? | The said woman is not entitled to shari'i maintenance. As for her dowry and her right in nursing her offspring for the hawlayn (the two years), it should not be forfeited by virtue of nushouz (recalcitrance of the woman toward her husband). Reference: sistani.org/15451 Question Answer sistani.org/15451 | fiqh_qa_sistani |
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A civil divorce, according to the law of a western country, took place. The husband is adamant not to grant his wife a shari'i divorce, does not provide maintenance for her and not accept mediation. What should the woman do, noting that her patience would certainly wear thin and, eventually, put her in an untenable situation (Haraj)? | She should seek redress with the Marji' or his deputy. He would advise the husband to choose one of two courses of action: Either pay his wife maintenance money or grant her Islamic divorce, albeit by proxy. Should he choose neither, and that it was not possible to pay maintenance money, the Marji' or his deputy should carry out the divorce . Reference: sistani.org/15452 Question Answer sistani.org/15452 | fiqh_qa_sistani |
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Is it necessary that there be two witnesses when the formula of divorce is being recited? | The presence of two just Mo'men (believer) male witnesses is required; without their presence the divorce would not be in order. Reference: sistani.org/15453 Question Answer sistani.org/15453 | fiqh_qa_sistani |