The Official Website of the Office of His Eminence Al-Sayyid Ali Al-Husseini Al-SistaniUpdates & Answer » What is the ruling on light make up, is it ought to be covered from the sight of non-Mahram?<div style="background-color:#ffd;color:maroon;">What is the ruling on light make up, is it ought to be covered from the sight of non-Mahram?<div>Make up applied in any quantity is prohibited and it must be covered from the sight of non-Mahram » Inquiries regarding fasting the holy month of Ramadan with the spread of the Coronavirus pandemic (COVID-19)<p class="c"><span class="b">In the Name of Allah, the Compassionate the Merciful</span></p> <p class="c"><span class="b">The office of His Eminence Sayyid Ali al-Sistani (may he live long)</span></p> <p><span class="b">Salamu ‘alykum</span></p> <p><span class="b">Question</span>:</p> <p>The holy month of Ramadan is approaching, and the coronavirus continues to spread in various regions of the world. Some doctors recommend drinking water at close intervals to reduce the risk of contracting this dangerous virus. The lack of water in the body reduces its immunity and causes dryness of the throat. If the virus reaches the throat, it will then continue its way to the respiratory system. Drinking water may help in eliminating the virus by flushing it out of your mouth. In this case, is the fasting of the holy month of Ramadan for Muslims waived this year?</p> <p class="c">ـــــــــــــــــــــــــــــــــــــــــــــــــ</p> <p><span class="b">Answer</span>:</p> <p class="c"> <span class="b">In the Name of Allah, the Compassionate the Merciful</span></p> <p>The necessity of fasting the month of Ramadan is an individual obligation. Every person who fulfills the conditions of obligation must fast, regardless of whether it is obligatory for others or not. If the holy month of Ramadan comes by and a Muslim fears that he may contract the virus due to fasting, even if he takes all precautionary measures, then his obligation for fasting is waived for each day in which he fears that fasting may result in him contracting the virus. However, if a Muslim is capable of lowering the risk of contracting the virus by staying at home and avoiding contact with others, by wearing a protective mask, by wearing medical gloves and through continuous sterilization and so on then he is required to fast, provided that this does not cause him extreme and extraordinary hardship.</p> <p>As for what was mentioned regarding some doctors recommending to drink water throughout the day to avoid dehydration of the body and throat because this increases the possibility of infection with the coronavirus, assuming that it is true, a Muslim is still required to fast unless he fears that fasting may result in him contracting the virus, and there is no way to reduce the possibility of infection even if it may be through staying at home and taking other advanced precautions. As for others they must fast.</p> <p>Note that it is possible to avoid body dehydration while fasting by eating fruits and vegetables that are rich in water such as cucumbers and watermelons before dawn. It is also possible to avoid having a dry throat by chewing sugar-free gum, provided that its parts in the mouth are not crumbling and going down the throat. Chewing gum increases salivary secretion in the mouth and it is permissible to swallow that saliva while fasting.</p> <p>Thus, it appears that those who can leave work during the month of Ramadan and stay at home so that they are safe from the disease do not cease to be under the obligation to fast. As for those who cannot afford to leave their jobs for any given reason and are afraid of contracting the virus while not drinking water throughout the day and are unable to take any other measures to protect themselves from the virus, then they are not required to fast. However, it is not permitted for a Muslim to show others that they are not fasting, whether it be by eating or drinking in public.</p> <p>In short, it is obligatory to fast during the holy month of Ramadan. However, this obligation is lifted if a Muslim has a legitimate excuse, such as being ill, and one who, upon medical advice, fears illness if he were to fast and cannot take precautionary measures to be safe from infection, otherwise he is required to do so, and it is not permitted for him to quit fasting.</p> <p class="c"><span class="b">Wassalamu alaikum warahmatullahi wabarakatoh</span></p> <p class="c"> </p> <p class="c"><span class="b">17 Sha’ban 1441 A.H.</span></p> <p class="c"><span class="b">The Office of al-Sayyid al-Sistani</span></p> <p class="c"><span class="b">The Holy City of Najaf</span></p> <p class="c"> </p> <p class="c"><a href="/files-new/Archeives/1441h/17-8-1441h(E).pdf"><span class="b">PDF Version</span></a></p> » Questions about Preparing the Bodies of Those Deceased From CoronaVirus (COVID-19)<p class="c"><span class="b">In The Name of Allah The All-Merciful The Beneficent </span><br /><br /><span class="b">The office of His Eminence Sayed Ali Al-Sistani (May Allah Prolong His Life)</span></p> <p class="l"><br />Please answer the following questions regarding those who have deceased from the Coronavirus pandemic: <br /><br />1. A Muslim who dies as a result of this virus, is it obligatory to perform Ghusl (ritual wash) on his body like other dead bodies, or is dry ablution (Tayammum) sufficient? 

 What if the authorities do not allow dry ablution as well, as they have placed the body in a medical bag, which contains chemicals and preservatives, and prevent the opening of the bag before burial? <br />2. If it is not possible to camphorate (Tahnit/Hanoot) the body by applying camphor to all seven obligatory areas (forehead, palms, knees, and tips of the big toes) is there an alternative method? <br />3. Should the body be shrouded (Takfin) in the three pieces of cloth (a loincloth, a shirt, and a full cover)? What if the authorities do not allow the opening of the bag and the shrouding of the body? <br />4. In some non-Islamic countries, the bodies of those who have died from Coronavirus are cremated. Is it permissible to allow the cremation of a Muslim’s body, or should his family resist and reject it if they can do so? <br />5. What is the ruling of placing the body of the deceased in a box (coffin), and burying the box in the ground? <br />6. Specialists say that it is possible to bury someone who has died from Coronavirus infection in the usual known burial places in the country, and there is no need for exceptional procedures to do so, for instance the depth of the grave, etc. This is because the virus relies on living cells to survive, and thus after the death of an infected individual, the virus remains for a period that may last for hours, however, there is no way for the virus to exit the body, resulting in the destruction of the virus.

Hence, it becomes sufficient to take the necessary medical precautions in the process of transferring the dead body of the infected individual and burying them while wearing medical gloves, respirators and so on, and there is no fear that after burial the virus can be transmitted to others. In light of this, what is the ruling of preventing the burial of those who have died due to Coronavirus in public cemeteries in the country - even in a location that is isolated and away from the other graves - contrary to the will of the deceased or the wishes of his family?</p> <p class="c"><br />ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ</p> <p class="c"><br /><span class="b">In The Name of Allah The All-Merciful The Beneficent</span></p> <p class="l"><br />1. If it is not possible to wash the body in fear of transmitting the infection, then the duty, if possible, becomes that an alive human should perform dry ablution (Tayammum) on the body, even if he must wear gloves [to do so]. If this is also not possible or it was not allowed by the relevant authorities, the body can be buried without Ghusl (ritual washing) or performing dry ablution (Tayammum).
 <br />2. In this case, camphorating (Tahnit) will no longer be a duty, and there is no alternative for it.
 <br />3. The body must be shrouded in the three garments even if it is around the bag, and if it is not possible for the dead to be shrouded in all three, then it should be done with the pieces that are possible such as the Ezar (full body cover), which covers the entirety of the body. 
 <br />4. It is not permissible to cremate the body of a dead Muslim, his relatives and others must resist and prevent this, and they should insist on burial according to the requirements of the true Sharia. 
 <br />5. It is permissible, but it is necessary, if possible, to place the corpse in the box on its right side, directing the face towards the Qibla, as if it were placed in the ground (on the soil). <br />6. It is not permissible, in the context of this question, to prevent the burial of the body in the public cemeteries. The concerned authorities should facilitate this, and God knows best.</p> <p class="c"><br /><span class="b">The Office of His Eminence al-Sayyid al-Sistani </span><br /><span class="b">The Holy City of Najaf </span><br /><span class="b">3 Sha'ban, 1441 AH</span></p> <p class="c"> </p> <p class="c"><a href="/files-new/Archeives/1441h/3-8-1441h(E).pdf"><span class="b">PDF Version</span></a></p> <p class="c"> </p> <p class="c"> </p> <p> </p> » Questions About CoronaVirus (COVID 19)<p class="c"><span class="b">In The Name of Allah The Beneficent The Merciful</span></p> <p><span class="b">To the office of the Grand Religious Authority his Eminence Al-Sayed Al-Sistani (may Allah prolong his life),</span></p> <p><span class="b">Assalamu 'alykum wa rahmat'llahi wa barakatuh</span></p> <p>The corona virus is spreading rapidly in many countries around the world and the number of cases of infection is increasing daily. We have come to understand the position of the Grand Marja'eyah regarding "The obligation of following the directions of the experts to control the spread of the this dangerous pandemic and that includes prohibiting holding gatherings and attending them for any reason." We have several questions for our grand marje' to answer: <br />1. Is it obligatory to refrain from touching those who may contract the virus by shaking hands, hugging, kissing, or the like and is it permissible to be around them without taking the necessary precautions such as wearing medical masks and so forth? <br /> <br />2. In regards to those inflicted with this illness and those with probable symptoms, is it permissible for them to be around others who do not know their state of health? If they were to mingle with others and became the reason for others contracting the virus then what is their responsibility towards those whom they infected? <br /> <br />3. Those who arrive in the country after having been in a country in which the virus had spread widely, or if he had been around those who were infected, is it obligatory for him to quarantine himself in his home or must that person get tested to know whether he was infected or not? <br /> <br />4. Is it permissible to use religious dues from Zakat and Khums to provide equipment that is necessary to protect from infection by those who have contracted the virus, such as gloves, medical face masks, cleaning supplies, sterilizers, as well as medications and other supplies that are needed to combat this sickness? <br /> <br />5. What advice do you have for the believers in light of these difficult conditions that they are facing from this dangerous pandemic?</p> <p class="r"><span class="b"> A group of believers.</span></p> <p class="r"> </p> <p class="r"> </p> <p class="c"><span class="b">In The Name of Allah The Beneficent The Merciful</span></p> <p><br />1. Those who fear infection from touching or mingling with others because they may be harmed greatly, even if its not death, must avoid doing so. Unless they are able to take the necessary precautions, such as sterilization, using medical face masks and gloves to the point that they are content that they will not contract the illness. However, if one does not adhere to the preceding instructions and as a result contracts the illness then they will not be excused from a religious standpoint. <br />2. It is not permissible for such a person to be around others such that there is a probability that the person is contagious and will infect them. If he was to do so, causing those who do not know of his state of health to be infected then he will be held religiously liable for any harm that he caused that person, and if that they were to die from the illness then it is obligatory upon him to pay the diyah (religious fine). <br />3. Yes, it is mandatory for him to do so, taking into account the directions of the respective authorities. <br />4. It is acceptable to spend from the portion of Sabeel'llah from the Zakat and from the Sahm (portion) of the Imam (a) in the case of the Khums while taking into account the religious criteria. <br />5. We advise the gracious believers (may Allah increase their status) to: <br />a. Turn to Allah Almighty and ask Him to push away this tribulation, increase doing righteous deeds such as giving charity to the poor, helping the weak, reciting the Holy Qur'an, and the supplications of the Prophet (s) and his immaculate Holy Household (a). <br />b. Take precautions that are proportionate to the size of this pandemic without panic and distress. Take all of the necessary preventative precautions and treatment based on what is determined by the medical experts while staying away from unscientific methods.</p> <p>c.Work hard to educate others of the dangers of belittling the dangers of this virus and encourage them to adhere to and not ignore the directions of the authorities on this matter. <br />d. Help the families that have been harmed as a result of the the current situation because their livelihoods have been effected by the stoppage of work and the restrictions on people's movement. <br />f. Take care of those infected no matter their affiliations in religion or sect, with the goal of easing their burden and supporting them in their needs. </p> <p> </p> <p><span class="b">May Allah protect you all from all harm and tribulation and assalamu 'alykum wa rahmatu'llahi wa barakatuh.</span></p> <p> </p> <p class="c"><span class="b">The Office of Al-Sayed Al-Sistani</span></p> <p class="c"><span class="b">The Holy City of Najaf</span></p> <p class="c"><span class="b">Rajab 27, 1441 A.H.</span></p> <p class="c"> </p> <p class="c"><a href="/files-new/Archeives/1441h/27-7-1441H(E).pdf"><span class="b">PDF version</span></a></p> <p class="c"> </p> » Rulings Regarding the Efforts of Medical Professionals Caring for Coronavirus Patients (COVID 19)<p class="c"><span class="b">In The Name of Allah The All-Merciful The Beneficent</span></p> <p class="c"><span class="b"> The office of His eminence Grand Ayatullah Sayed Ali Al-Sistani (may Allah prolong his life)</span></p> <p><span class="b">Assalamu 'alykum wa rahmat'llahi wa barakatuhu</span></p> <p>You are aware of what people are facing these days due to the Corona virus pandemic. The medical staff, nurses and volunteers in hospitals and clinics, which interacts with those who have this disease or are suspected to have it, are risking their health and may be their life because of what they do. They are exposed to being infected by this disease, what words does Marjiya (religious authority) have for them?</p> <p class="c"><span class="b">Please benefit us.</span></p> <p class="c">ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ</p> <p class="c"><span class="b">In The Name of Allah The All-Merciful The Beneficent</span></p> <p>The responsibility of treating, caring for and helping the ill is Wajib Kifa'ie (collective obligation on those members of the community who are capable of contributing) upon those who are qualified to do so, including medical doctors, nursing staff and others. However, it is the responsibility of the authorities concerned to provide them, all that they need to protect themselves from the dangers of contracting the illness, and there is no excuse for the failure or delay in doing so.</p> <p>There is no doubt that the work that is being done by these dear individuals, despite all the challenges they face, is a great work, their effort is priceless and it may be as close in importance as fighting side by side in the trenches with the heroes defending the homeland and its people. It is certain that Allah the Almighty appreciates their efforts in this world and will reward them for it in the hereafter. In fact, we plead with Allah for those who have sacrificed their lives in this path that they obtain both the reward and the status of a martyr on the Day of Judgement. And we thank them greatly and express our highest appreciation for their magnificent humanitarian work and ask Allah the Supreme the All-able to protect them, save them and keep away from them all ill. Surely, Allah is the All-Hearing and the most able to answer [our prayer].</p> <p class="c"><span class="b">The Office of His Eminence Sayed Al-Sistani</span><br /><span class="b">The Holy City of Najaf</span><br /><span class="b">21st Rajab 1441 A.H.</span></p> <p class="c"> <a href="/files-new/Archeives/1441h/21-7-1441H(E).pdf"><span class="b"><span class="b">PDF version</span></span></a></p> <p class="c"> </p> <p> </p> <p> </p> <p> </p> » A statement by an official source in the office of His Eminence<p>A statement by an official source in the office of His Eminence:  <br />Last night His Eminence Ayatollah Sistani had an incidental strain to his left leg which resulted in a fracture to his thigh bone and he will undergo surgery today, God willing, under the supervision of an Iraqi medical team. <br />We request all believers not to forget praying to Allah the Almighty for his recovery.</p> <p> </p> <p class="c">Thursday (16/01/2020)</p> & Answer » Is it permissible to masturbate for medical reasons? If so, what are the conditions or limits?<div style="background-color:#ffd;color:maroon;">Is it permissible to masturbate for medical reasons? If so, what are the conditions or limits?<div>Masturbation is Haram (prohibited), however if there is a medical necessity for a Mukallaf (dutybound Muslim) to perform that and the ejaculation could not be achieved through lawful means then other means are permissible. & Answer » Can a husband and wife kiss or hug, etc. one another...<div style="background-color:#ffd;color:maroon;">Can a husband and wife kiss or hug, etc. one another in public places?, For example, greeting and welcoming one another in the airport which is quite common in Europe?<div>It is not prohibited as as long as the wife's Hijab is kept and maintained, and does not encourage lust to onlookers, and its better to avoid such in public. & Answer » Can a girl kiss their paternal / maternal uncle?<div style="background-color:#ffd;color:maroon;">Can a girl kiss their paternal / maternal uncle?<div>There is no objection in it. & Answer » I sometimes doubt, before or after urinating, or even...<div style="background-color:#ffd;color:maroon;">I sometimes doubt, before or after urinating, or even during sexual arousal, a liquid comes out of the urine, what's the ruling on this liquid, is it Taher and does it invalidate my Wudhu?<div>The fluid that sometimes comes out of the penis as a result of sexual arousal, called ‘madhī’, is pure. And the fluid that sometimes comes out after the ejaculation of semen, called ‘wadhī’, is also pure, and does not require ghusl. As for fluid that sometimes comes out after urinating and which is called ‘wadī’, if it has not come into contact with urine, it is pure. Furthermore, in the event that a person performs istibrāʾ after urinating and then fluid comes out and he doubts whether it is urine or one of these three fluids, it is pure. The passing of these liquids are pure and do not invalidate wuḍūʾ either. » Questions from BBC about some inappropriate practices, and the responses to them<p> </p> <p>The office of his eminence Al-Sayyed Al-Sistani received on the 25th of September 2019 several questions from the BBC Special Correspondent Nawal al-Maghafi. Following is a summary of these questions:</p> <p>1. We have recorded footage that two religious clerics in Iraq, who describe themselves as followers of the Grand Ayatollah Al-Sayyed Ali Al-Sistani, are in contravention to Iraqi law, through providing or offering to provide women for temporary marriage. They charge money for this “service”, which is considered sex trade.<br />Does the office of his eminence condemn these practices that we have demonstrated?</p> <p>2. We have recordings showing religious clerics giving religious advice that it is permissible to conduct marriages with children under the legal age in Iraq, which is 15 years old. Some of those religious clerics refer to girls who are very young, and they specify the sexual activities which they claim to be permissible.<br />Does the office of his eminence condemn such advice given from religious clerics?</p> <p>3. In previous editions of the book “Minhaj Al-Saliheen -Transactions”, his eminence wrote that it is permissible to engage in sexual activity, other than intercourse, with a wife who has not reached the age of puberty. We are aware that this advice was not included in the most recently available edition.<br />Could his eminence clarify his religious advice in this regard?</p> <p class="c"> </p> <p><span class="b">Answer</span>:</p> <p class="c">The Office of Al-Sayyed Al-Sistani<br />Holy Najaf - Iraq</p> <p class="c">In the name of Allah the most compassionate the most merciful</p> <p class="c">Peace, mercy and blessings of Allah be upon you.</p> <p>1. Such practices, if they exist as you have mentioned, are surely condemned and denounced. Those who are truly followers of the Marjiya (Religious Authority) would not commit such acts. In fact temporary marriage, which is allowed in the Shia Imamiya school of thought, and similarly the permanent marriage, which can be based on relinquishing all rights but the right of copulation, cannot be used as a means for sex trade as stated, as that would disgrace the dignity of a woman and her humanity. Hence, those who follow such practices are corrupted individuals, and they are abusing religion to fulfil their illicit objectives.<br />The pure Islamic religion and in particular the belief of the followers of Ahlul-Bayt (peace be upon them) upholds the virtues of decency, chastity and respect of dignity for both men and women equally, and it cares about the conservation and protection of family as an integral unit for a healthy society without overlooking the natural needs of the human. And it is not permissible to distort and pervert any religious edicts in a way which would violate these lofty aims and principal values.<br />Hence, it is incumbent upon the relevant official authorities to take deterrent legal action against such disgraceful behaviour, wherever that may be. However, what is noticeable unfortunately is the weakness of the rule of law in this country, which has allowed some to carry out a range of illegitimate practices, until it reached the point of running brothels and promoting them.<br />2. This is also condemned and the same applies as described above. We emphasise on the necessity for the relevant official authorities to prosecute those who appear with religious attire, and yet conduct such acts, or promote such practices which entail extremely bad effects on society, and the status of religion in the minds of people.<br />3. Marriage of the young - of a male who has not reached puberty to a female who has not reached puberty - was until recently very common in many Eastern societies, and hence the book of religious rulings included some of its rules in its previous versions, but it was observed that it had receded at current times, and that was removed in the latest versions. What we wish to emphasise is that the parent of a girl cannot give permission for her marriage unless it is in her interest, and most often there is no interest in her marriage until she reaches physical maturity and mental preparedness for sexual activity, as it is also not in her interest to marry in contravention to law which would make her liable for unnecessary repercussions and problems.</p> <p class="c">26 Muharram 1441<br />26 September 2019</p> <p class="c"> </p> <p class="c"><img src="/files-new/Archeives/1441h/26-9-2019.jpeg" alt="" /> </p> & Answer » What is the ruling of women over the age of sixty who see blood, is it considered as Haydh or Istihadha?<div style="background-color:#ffd;color:maroon;">What is the ruling of women over the age of sixty who see blood, is it considered as Haydh or Istihadha?<div>The bleeding that women above the age of sixty (lunar years) experience is not ruled as Haydh, and as obligatory precaution it is considered as Istihadha, and there is no difference in ruling if she was a Sayyidah or not. As for the bleeding between the age of fifty and sixty years (lunar) years it is considered Haydh, if it has the attributes of her menstruation (monthly period), whether she was a Sayyidah or not. *Sixty lunar years is equivalent to approximately fifty eight solar years and eighty days. *A Sayyidah is a female descendant of Hashim, the great grandfather of Prophet Mohammed (Peace be upon him). & Answer » What is the ruling of recitation or memorisation of...<div style="background-color:#ffd;color:maroon;">What is the ruling of recitation or memorisation of the holy Quran during the days where a lady is in the state of her monthly period (Haydh), or Janabah , or Nifas?<div>There is no problem in the recitation or memorisation of the holy Quran in such situations, except for the verses for which prostration (Sajdah) is obligatory. These verses are found in four chapters of the Quran: Surat al-Sajdah (Chapter 32) Verse 15 Surah Fussilat (Chapter 41) Verse 37 Surah al-Najm (Chapter 53) Verse 62 Surah al-Alaq (Chapter 96) Verse 19 & Answer » For the female lady who is on her monthly period (Haydh) can she partake in a marriage contract (Aqid Nikah)?<div style="background-color:#ffd;color:maroon;">For the female lady who is on her monthly period (Haydh) can she partake in a marriage contract (Aqid Nikah)?<div>There is no problem in it.