Datasets:

razsoriginals

/

shiachat

like 0

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

This, however, must be done without making a provision for charging interest on the money deposited, meaning not stipulating that the banks should give an undertaking to pay the interest on the loan. The opposite of this is that the depositor reaches a conclusion that if the bank was not going to pay the interest, he would not demand it. The intent to demand the interest does not contradict the non-stipulation. Similarly, the intent not to demand the interest does not contradict stipulation. That is because each of which is alien to the other. Given that the bank is governmental, if he receives any interest, he should give half of the interest to faithful needy Shia Muslims and use the other half. Reference: sistani.org/15416 Question Answer sistani.org/15416

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

Is it permissible to send the disbelievers seasonal greetings?

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

fiqh_qa_sistani

What is the rulings of His Eminence Grand Ayatullah Sayyid Ali Sistani (May Allah protect him) on sighting of the new moon crescent and determining the 1st day of the month?

Sighting of the new moon is ascertained by knowledge of the actual sighting or through solid news of such sighting, or some other means. Certainty can also be achieved through common knowledge. Amongst other sources of ascertaining the sighting of the new moon is the lapse of thirty days on Sha’ban’s crescent for the start of Ramadhan to be confirmed, or thirty days on the crescent of Ramadhan for the new moon of Shawwal to be confirmed [and so on]. Sighting can also be confirmed by the evidence of two witnesses of impeccable character (adl). However, sighting of the new moon is not recognised by the evidence of women, or by the evidence of one just witness, even with oath, or by the words of astrologers. Neither by its absence after dawn dusk, so that it could be said that it belongs to a previous night, nor by the evidence of two just witnesses, if the evidence is not confined to their own sighting of the newly born moon. Sighting is not recognised too when it is seen before zawaal so that the day of sighting be from the ensuing month. The impression of a ring it may give, proving that it could belong to a previous night, cannot be accepted as well. Reference: sistani.org/15386 Question Answer sistani.org/15386

fiqh_qa_sistani

What is the proof of sighting the moon?

The evidence could be one or more of the following: 1. You have sighted it yourself (without binoculars or a telescope). 2. The testimony of two men of impeccable character, provided that you do not have any knowledge of instances that they may be wrong, and that you do not dispute their testimony. 3. The lapse of thirty days on the month of Sha’ban, thus reaching certitude that Sha’ban has come to an end and that Ramadhan shall commence. 4. When the news of the birth of the moon of Ramadhan becomes commonplace that you are sure of the sighting. Reference: sistani.org/15387 Question Answer sistani.org/15387

fiqh_qa_sistani

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?

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

fiqh_qa_sistani

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?

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

It is permissible to eat if the doubt is whether it has been extracted from an animal or vegetable. But, if it is known that it was derived from an animal, then it is not permissible to eat without ascertaining that the animal was slaughtered according to Sharí‘a. This prohibition applies, as a matter of obligatory precaution, even if it was extracted from animal bones. Of course, if a chemical change occurs (Istihala) in the original ingredients during the process of manufacturing the gelatin, there is no problem at all in eating it. Reference: sistani.org/15394 Question Answer sistani.org/15394

fiqh_qa_sistani

The people residing in Europe are of different faiths, nationalities and religions; and when we buy moist or wet food items, the shopkeeper may touch it with his hands. Since we do not know his religion, can we consider that food as pure?

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

It is permissible to eat the food that is not known to be najis. All kinds of food with the exception of meat, fat, and their extracts are permissible for a Muslim as long as he does not know that they are najis. Reference: sistani.org/15397 Question Answer sistani.org/15397

fiqh_qa_sistani

Is mushroom a Halal vegetable?

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

When is the time for Eid prayer?

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

Does Ghusl Janaba become obligatory immediately when ejaculation takes place?

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

Does waqf have a particular mechanism?

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

It is not permissible to eat from marine animals anything except fish that has scale; shrimp is considered from that category [of permissible sea animals]. But other than fish, like lobster, and similarly the fish that does not have scale is forbidden. Reference: sistani.org/15375 Question Answer sistani.org/15375

fiqh_qa_sistani

What type of fish is halal to eat.

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

fiqh_qa_sistani

Can we eat a fish that has died in water?

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

fiqh_qa_sistani

Is shellfish Halal?

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

fiqh_qa_sistani

Can I eat fish in a non-Muslim restaurant?

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

Is Friday prayer obligatory?

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

Why is it necessary to follow a Mujtahid?

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

fiqh_qa_sistani

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

There are three ways of identifying a Mujtahid, and the A'alam: * when a person is certain that a particular person is a Mujtahid, or the most learned one. For this, he should be a learned person himself, and should possess the capacity to identify a Mujtahid or an A'alam; * when two persons, who are learned and just and possess the capacity to identify a Mujtahid or the A'alam, confirm that a person is a Mujtahid or an A'lam, provided that two other learned and just persons do not contradict them. In fact, being a Mujt ahid or an A'lam can also be established by a statement of only one trusted and reliable person; * when a number of learned persons who possess the capacity to identify a Mujtahid or an A'lam, certify that a particular person is a Mujtahid or an A'lam, provided that one is satisfied by their statement. Reference: sistani.org/15307 Question Answer sistani.org/15307

fiqh_qa_sistani

What does Taqlid mean in religious laws?

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

fiqh_qa_sistani

What does Taqlid mean?

Taqlid means acting according to the opinion of the jurist (mujtahid) who has all the necessary qualification to be emulated. So you do what the mujtahid's expert opinion says you should do, and refrain from what his expert opinion says you should refrain from without any research [in Islamic sources] on your part. It is as though you have placed the responsibility of your deeds squarely on his shoulders. Among the conditions which must be found in a jurist (mujtahid) who can be followed is that he must be the most learned (al-a'lam) jurist of his time and the most capable in deriving the religious laws from the appropriate sources. Reference: sistani.org/15310 Question Answer sistani.org/15310

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

It is Mustahab that when the persons who attended the funeral have departed, the guardian of the dead person or the person whom the guardian grants permission should recite the prescribed supplications for the dead person.It is Mustahab that after the burial, the bereaved family is consoled, praying for their well being. However, if the condolence is given long after the event, and if it serves to refresh the sorrowful memories, then it should be avoided. It is Mustahab that food be sent to the members of the family of the deceased for 3 days. It is, however, Makrooh to take meal with them in their homes. Reference: sistani.org/15304 Question Answer sistani.org/15304

fiqh_qa_sistani

What is the ruling about watching films with sexual content?

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

Is it necessary to mention the niyah of fasting verbally?

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

Attending your classes and studying in the month of Ramadhan is not a valid excuse to escape fasting. Of course, if one is left with one of the two options i.e. he should attend his class or observe fast and that not attending his classes will put him into such difficulty that is not bearable normally, he should make niyyah of fasting at dawn and should abstain from eating and drinking until it becomes extremely difficult to fast in which case it is permissible to eat or drink at the time of extreme hunger and thirst sufficing to the necessary amount (of food or water). He should observe the qadha of that day after the month of Ramadhan and he will not be liable to any kaffara. If a person has the means and can go out of the city with the intention to travel as far as 44 kilometers, he can go on a short journey and break his fast during the journey and come back to his hometown to attend his classes or exams. One should travel 44 kilometers to break his fast. If the outward and return distances make 44 km, he should break his fast. Remember, the beginning of 8 farsakh (44 km) should be calculated from a point beyond which he will be deemed a traveler, and this point is represented by the last boundary of a city. In certain very big cities, it would be probably reckoned from the end of locality. Reference: sistani.org/25351 Question Answer sistani.org/25351

fiqh_qa_sistani

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

It is obligatory to observe fast and it is not permissible to break it for the said reason. However, it is permissible to go out of the city with the intention of traveling as far as 44 kilometers which is the required distance for a traveler to break his fast. He should observe the qadha of that day after the month of Ramadhan and there is no kaffara for breaking the fast. One should travel 44 kilometers to break his fast. If the outward and return distances make 44 km, he should break his fast. Remember, the beginning of 8 farsakh (44 km) should be calculated from a point beyond which he will be deemed a traveler, and this point is represented by the last boundary of a city. Reference: sistani.org/25353 Question Answer sistani.org/25353

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

Fasting is not obligatory on a person who cannot fast because of old age, or for whom fasting causes extreme hardship. He or she should give one mudd (750 grams) of food stuffs to a poor Shia Muslim for every fast. Fasting is not obligatory on a person who suffers from a disease which causes excessive thirst, making it unbearable, or full of hardship. But in the latter case, that is, of hardship, he should give one mudd of food to poor, for every fast. Reference: sistani.org/25355 Question Answer sistani.org/25355

fiqh_qa_sistani

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

He who fears for himself of falling ill as a result of fasting is not required to fast. Nor is he who believes that fasting would worsen his poor state of health in any way, be it hampering his recovery or increasing his pain. This should, however, be commensurate with what is generally accepted in these circumstances. If he fears that fasting might be harmful to him, it is permissible to break his fast. And if his illness continues until the next Ramadhan, Qadha is not obligatory but he should give 750 grams of food (wheat, flour or bread or any kind of food) for each day to poor Shiites. If he recovers within the same year, only Qadha is obligatory on him and he will not have to pay kaffara. As for a patient whose health is not affected by fasting, he must fast and his fasting is in order. Reference: sistani.org/25356 Question Answer sistani.org/25356

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

Fasting is not obligatory on a woman in an advanced stage of pregnancy, for whom fasting is harmful or for the child she carries. For every day, however, she should give one mudd (750 grams) of food to poor. In both the cases, she has to give qadha for the fasts which are left out. Also, if a woman who is not in an advanced stage of pregnancy but fasting is harmful or unbearably difficult, fasting is not wajib on her. She must keep the qadha later and there is no kaffara on her. In both case, if a woman fails to observe the Qadha of the missed fast until next Ramadhan, she must, as an obligatory precaution, give another kaffara because of delaying the Qadha. Reference: sistani.org/25357 Question Answer sistani.org/25357

fiqh_qa_sistani

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

If a woman is suckling a child, whether she is the mother or a nurse, or suckles it free, and the quantity of her milk is small, and if fasting is harmful to her or to the child, it will not be obligatory on her to fast. And she should give one mudd of food stuffs (wheat or flour or noodles) per day to poor. In both the cases, she will later give qadha for the fasts left out. But this rule is specifically applicable in a circumstance where this is the only way of feeding milk to the child - (as an obligatory precaution). But if there is an alternative, like, when more than one woman offer to suckle the child, then establishing this rule is a matter of Ishkal. Reference: sistani.org/25358 Question Answer sistani.org/25358

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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?

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

fiqh_qa_sistani

How is puberty confirmed?

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani

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

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

fiqh_qa_sistani