Sheikh Mujtaba Khaliq

Sheikh Mujtaba Khaliq
 
Age:
Location: Florida
Nationality: United States
For Mujtaba

Public QnA

Sheikh, I have come across a Hadith in Tuhaf al-Uqul attributed to Imam al-Kathim where it states قُلِ الحقَّ و إنْ كانَ فيهِ هَلاكُكَ ، فإنَّ فيهِ نَجاتَكَ ··· و دَعِ الباطِلَ و إنْ كانَ فيهِ نَجاتُكَ فإنّ فيهِ هَلاكَكَ Is it possible that this Hadith could contradict the concept of Taqiyyah

No, this noble hadith from Imam al-Kazim (عليه السلام) in Tuhaf al-Uqul does not contradict taqiyyah in Shia fiqh. The hadith urges speaking truth and abandoning falsehood in general, emphasizing eternal salvation (najah) over worldly peril, as truth aligns with Allah’s pleasure. Taqiyyah is an exceptional ruling for specific situations of real danger to life, property, or faith (when harm reaches blood/دم), or to prevent fitnah/fasad in religion—not a license to routinely conceal truth or support batil. Imams (عليهم السلام) practiced and taught taqiyyah under Abbasid persecution, yet still commanded upholding haqq where possible without mandating self-destruction unnecessarily.

What is the reward of having forbearance with ones wife?

It’s her right

What is the correct way to wash after urinating (female) and defecating? I use a jug with water from a tap to pour. How many times do i need to pour water for each type of excrement? Also, is it necessary to wipe the water off? If i wash 5 times after urinating and i stand up without drying, is the water that drips down najis ? Also, is it allowed to recite dhikr of Allah while on the toilet?

According to Ayatollah Sistani: • After urinating (female): Wash the urinary outlet with water twice, best three times. Pour water over the area to remove any urine. • After defecating: Wash the anus with water until no trace of faeces remains rubbing gently; then was once . • Wiping/drying the water off is not necessary; excess water dripping down is not najis (as it’s from tahir wash water, per rules on qalil water waste). • Dhikr of Allah (in heart or quietly ) is permissible in the toilet; avoid loud mention out of respect .

I have been given a 10 day course of eye drops for severe allergies among them a prescription of steroid eyedrops which are leaking to the back of the throat to a point I can taste the bitterness. According to Ayatollah Sistani, is it permissible to swallow it if it’s already at the back of the throat?

Ruling 1555. Injections and intravenous drips do not invalidate a fast even if the former is an energy injection and the latter a glucose-saline drip. Similarly, a spray used for asthma does not invalidate a fast provided that the medicine only enters the lungs. Applying medicine [such as drops] to the eyes and ears does not invalidate a fast either, even if its taste reaches the throat. Likewise, if medicine is applied in the nose, it does not invalidate a fast as long as it does not reach the throat.

What is our belief about the Hazir o Nazir? Are the Infallibles(as) constantly watching us, or are they informed of our deeds and do they even know our thoughts? I asked one of my Shia friends. He is also a convert, so he answered me, “They are alive, but they are not always watching us. Rather, our deeds are presented to them daily/weekly/monthly, and they can see us whenever they wish, but not always.” So, I just want to ask, what is our authentic belief regarding this, and is this belief also applicable to other prophets (Adam to Jesus)?

In authentic Shia belief, the Infallibles (Prophet ﷺ and Imams a.s.) are witnesses (shuhada’) over creation. Our deeds are presented to them (daily/periodically per some narrations), and they are informed of our actions. They do not constantly watch us like Allah (omnipresent/omniscient), nor know hidden thoughts independently—only what Allah grants them from the unseen (bi-idhnillah). “Hazir o Nazir” in exaggerated omnipresent sense is not standard Shia aqeedah. This applies similarly to other prophets (a.s.), as they too are witnesses on their nations, informed of deeds. Focus on taqwa; they intercede for the sincere. May Allah strengthen your ma’rifah.

1) Some blood dropped onto my toilet seat. I think I wiped it away with my hand, and washed my hand enough to make it tahir. However, after maybe 20 mins once I was done using the toilet, I poured water from a jug over the seat, and the water flowed down onto the floor. I cannot remember for sure if there was a slight outline of dried blood or not. The water that flowed to the floor, is najis or not? I purified the floor by wiping away that water and then pouring more water to cover the area, and wipe it up. That’s number 1 2) Usually when I wash myself, water tends to flow onto the floor while I’m pouring (paak water) this water was on the floor while I poured the water to purify the seat, so it got mixed. The socks I wore also got wet with this water. The wooden floor I stepped on with those socks, also becomes najis? 3) If I definitely removed the ayn najasah (which happened again the next morning, I wiped it with tissue and ran a wet hand over it), does it suffice to say that the water I poured over the seat is pure? Or I must wipe it and purify the floor again? Ie pour water enough to cover the area and wipe it up?

1 Water flowed to floor: If you removed ayn najasah (blood) before pouring, and you’re unsure if trace remained or transferred (no visible change/smell/taste), the flowing water and floor are pure (default rule: assume tahir unless certain najis). 2 Mixed with paak water + wet socks/floor: Paak water mixing with possibly doubtful water doesn’t make it najis. Wet socks and stepped floor remain pure (no certain transfer of ayn or flowing najis wetness). 3 After definitely removing ayn and washing it’s pure. Wiping are running wet hand does not purity.. Doubt doesn’t create najasah—avoid waswasah. May Allah ease your taharah.

I shook hands with this guy. Later I found out he’s an atheist (I was told by a reliable person that he said he’s an optimistic nihilist and does not believe in life after death or anything like that, so I’m assuming he is a kafir). Anyways, I didn’t think about it when I shook his hand, but I feel like there was some wetness, and my hand has touched many things since, and I’m unsure if any najis parts of my hand touched those things with wetness. What do I do? Does my hand count as first mutanajis or second mutanajis? Does the fact that I didnt know at the time make a difference?

In Shia fiqh (per Ayatollah Sistani), non-Muslims who are not Ahlul Kitab (like atheists/optimistic nihilists) are considered najis (obligatory precaution), and if wet hand contact occurs with certainty of their kafir status, it transfers najasah. However: • You only “feel like” there was wetness (not certain) and unsure if any transfer happened to other things. • Hands/parts touched since are assumed tahir unless you have yaqeen (certainty) of najasah transfer with wetness. Your hand is not mutanajjis (first or second); everything remains tahir by default. No need to wash anything or worry—ignore doubts (waswasah).

Is there any historical evidence that the Kaaba was built by Ibrahim and Ismail outside of the Quran? Was the Kaaba built multiple times?

No historical or archaeological evidence outside Islamic texts links the Kaaba’s construction to Abraham and Ishmael peace be upon them. It has been rebuilt multiple times (5-12) due to floods, fires, and wars.

I live in a uni dorm where the food (breakfast,lunch and dinner) is prepared by the chefs.The dorm has a rule that we can’t take the meals to our rooms to eat. In this situation would it be halal to sneak the meals to our rooms for iftar or do we need to find other sources (ie takeouts)?

You would need to explain to them that this is your situation and seek permission

I wonder that if someone goes for Ziyarat Arbaeen to Karbala – will that person certainly have a good end? (I heard this from one of sons of Ayatollah Fatmeniya as I remember)

There is no reliable principle in the teachings of the Ahlulbayt (ʿa) that merely attending Ziyārat Arbaʿīn guarantees with certainty a ḥusn al-ʿāqibah (good end) for every individual regardless of their later actions. However, there are authentic narrations that show the immense virtue of visiting the grave of Imam al-Ḥusayn (ʿa), especially with sincerity and recognition (maʿrifah).

Some time ago, I purchased cryptocurrencies using my own personal funds. Since then, their value has mostly declined. I am now considering withdrawing the remaining amount and converting it back into my local currency. Recently, however, I have come across some opinions suggesting that dealing in cryptocurrency may be haram. I understand that sayid Al-Sistani has not issued a clear fatwa declaring cryptocurrency haram, but has advised precaution in avoiding it. At the time I made my purchase, I believed that trading in cryptocurrency was halal. Now, I am uncertain. My question is: Is the remaining money in my crypto wallet considered unlawful wealth that I must dispose of? Or is it permissible for me to withdraw and use it – especially considering that I would not be withdrawing profit, but only what remains of my original investment? I am currently in need of this money.

Per Ayatollah Sistani: Crypto is precautionarily avoided, but if purchased in good faith (believing halal) and no riba/gambling involved, the remaining principal is permissible to withdraw and use—especially in need. No disposal required.

The appearance of the Imam is near, and indeed no one knows except God when the Imam will appear. But my brother and I had a discussion in which, for example, we raised the question that if we have true recognition (ma‘rifat), then how will we reach the Imam? I said that if we truly have recognition, then by the grace of the Imam we will reach him. My brother asked, “Will he send you a ticket? Or will he send someone personally to come and take you?” I replied that I do not know that — I will simply try to improve taqwa, Whether to call me or not is in the Imam’s hands. But my brother calls me foolish and says that I just believe whatever I hear and do not think practically. He says one should think practically about everything, whereas I speak about improving my taqwa. The question is: Is it foolish not to think practically about such matter?

No, it is not foolish at all. Your approach is deeply rooted in Shia teachings. True ma’rifah (recognition) of Imam al-Mahdi (aj) begins with sincere taqwa, purifying the heart, avoiding sins, consistent worship, and supplications like Dua al-‘Ahd, Ziyarat Al Yasin, and Istighfar. These draw Allah’s grace and the Imam’s attention—meeting him (in person or spiritually) is ultimately a divine gift to the sincere, not something arranged by “tickets” or human effort alone. Practical preparation is also encouraged: remembering him daily, feeling his presence, praying for his reappearance, and living righteously to be among his helpers when he appears. But the core is spiritual readiness through taqwa—your brother’s “practical” view misses that the greatest practicality is strengthening iman and reliance on Allah. Both aspects complement each other; neither is foolish. Keep improving your taqwa—it’s the best path. May Allah grant us all his ma’rifah and hasten his reappearance. Ameen.

I saw a video of an Asian Muslim kissing his mothers feet and keeping his head on the floor after completing umrah. Some were chastising him saying he’s doing sujood to his mother while others say it’s a sign of respect. Is what he did haram or permissible?

Kissing the mother’s feet out of deep respect (especially after Umrah) is permissible in Islam according to many scholars, as long as it’s not done in a way resembling sujood (prostration) to her or with worship intention—that would be haram/shirk. Placing the head on the floor near her feet risks looking like sujood, so it’s better avoided to prevent misunderstanding. Pure kissing without bowing/prostrating is fine as humility toward parents.

I saw a ruling regarding hair on the face and arms: if there’s a space between the hair, it must be washed. If the hair is smaller and it’s difficult to wash under it, can I assume my wudu is valid with the amount of water I use? I’m a woman with peach fuzz and tiny hair on my face and arms, so if I wanted to wash under it, I’d have to wipe from bottom to top, and that would make my wudu invalid. I also try getting rid of the hair, but it’s difficult and sometimes not possible

In Shia fiqh (per Ayatollah Sistani), for fine peach fuzz/tiny hairs on face/arms where water naturally reaches the skin beneath (even if not scrubbing under each hair), your wudu is valid. No need to forcibly part or wipe against growth—normal washing suffices. Assume validity unless you see clear barrier.

Is it permissible to lie to help a family member move to a safer country when there is no other alternative? Scenario: Family member lives in Afghanistan (or similar), facing: Severe poverty Threats to life due to oppression against Shias Recent regional tragedies (e.g., Pakistan) You regularly support them financially. Bringing them to a safer country would benefit their life, their family, and you as the supporter. No other option exists to achieve this outcome except lying. Question: In this case, is lying permissible, or should a believer never lie, even in such extreme circumstances?

In Shia fiqh (per Ayatollah Sistani), lying is generally haram but permissible when necessary to save a life from imminent danger, such as oppression threatening Shias in Afghanistan. If no truthful alternative exists to relocate them safely, lying is allowed in this extreme case to preserve life—yet seek other means first.

I have a question regarding isrāf (wastefulness) in the context of modern digital technology. Say someone was to spend several hours watching HD video (e.g., YouTube), several hours using AI tools like ChatGPT for writing and fun, and additional time scrolling on social media. I understand that these activities indirectly use electricity and water through data centres and energy production. My concern is whether heavy use of such digital services could be considered isrāf or sinful waste, even if the content itself is halal, because a lot of infrastructure resources are being consumed behind the scenes. Like water and electricity. Does indirect resource usage at this level fall under the prohibition of waste in Islam?

Yes, prioritize beneficial entertainment: watch educational/Islamic videos, listen to lectures, ask meaningful questions (to AI or scholars), read useful content, or pursue halal skills/hobbies that refresh while adding value. This avoids israf, brings barakah, and pleases Allah. May Allah bless your time.

I am writing to seek clarification regarding my obligation of khums. I have not paid khums because I was informed that a person who has a mortgage does not need to pay khums due to being in debt. Currently, I have a mortgage debt of approximately $700,000. In the past, I raised the concern that khums might still apply to us, but I was told that since we are mortgage debtors, khums does not apply. However, I am uncertain about this and would like a clear ruling so that I can fulfill my religious obligations properly. Could you please clarify: Does having a large mortgage debt automatically exempt a person from paying khums? If not, how should khums be calculated in a situation where income is shared within a family household? How should fluctuating business income be treated for khums purposes? I sincerely want to ensure that I am acting correctly and not neglecting any obligation.

How does the new ruling apply to mortgages? The new ruling can affect many people who have mortgages on their homes. So, if a person has bought a house for his residence with a loan secured on the house – i.e. a mortgage – then he can deduct the amount of the outstanding loan at the end of each khums year from that year’s surplus income until the cumulative surplus income reaches the amount of the outstanding loan balance. During those years, he will not pay any khums. Thereafter, the mortgage repayments on the capital loan amount, not including the interest, will not be deductible (as they were with the old ruling). As for the interest, it will be considered a deductible expense; this applies to interest-only mortgage payments, and to the interest portion of repayment mortgages. The yearly process of deducting the loan from the cumulative surplus income will continue for as long as the house remains in one’s residential use. If it is not used as one’s residence in a sufficient manner for a year, then this process will end. The new ruling allows a person to have khums-free surplus income for at least some years. However, in the long term the total amount that will be khums-free vis-à-vis the loan will be the amount of the loan, whether the new ruling is used or the old one. For example, if a person takes out a 25-year mortgage of £250,000 to buy a house for his residence, then: If the new ruling is applied, the surplus income that is khums-free and those mortgage repayments which are deductible will eventually add up to £250,000. If the new ruling is not applied, the mortgage repayments will be deductible and will eventually add up to £250,000. There’s a useful table there https://archive.world-federation.org/news/khums-guide Please note cumulative savings include assets of a business, and the investments, cash, or no cash savings

If I’m traveling for a work related matter during the month of Ramadhan for 2-days, can I still fast or must I break the fast? Is there an exception for traveling for work while fasting? I’m not a pilot but I travel for work every 2-4 months for conferences.

You are not a frequent traveler (10 days a month for six months in a year ), so you qualify as musafir → you must not fast on travel days where you shorten prayers to qasr (invalid if you fast). Break the fast (no kaffarah, just qadha later). Traveling for work is allowed (not sinful), but makruh to evade fasting. No special exception for occasional work travel—rule applies.

My daughter was diagnosed with a mental condition and is on psychiatric medicines. She demands for alcohol as someone suggested her that it can cure her social anxiety and make her happy. She also perhaps tried it. She gets into a mental breakdown demanding it. We have already tried numerous psychologist and psychiatrists and also lots of other ways to discourge her. She says she wants it once a month in front of us otherwise will go out to take it. What should I do? We try and already have tried a lot to convince her that it is bad, but due to her mental condition she cannot understand and does self harm. My husband and I have reached our wits end. We have tried beyond our means, compensating…, doing everything for her. She does try but she seems helpless. What should I do please please help me?

Alcohol remains haram and is not a treatment—it severely worsens psychiatric conditions, interacts dangerously with meds, and risks addiction/self-harm escalation. Do not provide it, even supervised; seek professional dual-diagnosis care (mental health + substance issues) immediately. I Recommend rehab facilities.

What famous duas or any duas can I recite if I ever feel like a failure and haven’t achieved anything in life? What do you recommend, Sheikh?

When feelings of failure or lack of achievement burden the heart, the supplications from Sahifa Sajjadiya (by Imam Ali Zayn al-Abidin as) and Mafatih al-Jinan offer profound solace, reminding us of Allah’s mercy and that true success is in His hands. From Sahifa Sajjadiya, the most fitting is Dua 54: His Supplication for the Removal of Worries (دُعَاؤُهُ فِي اسْتِكْشَافِ الْهُمُومِ): يَا فَارِجَ الْهَمِّ وَكَاشِفَ الْغَمِّ، يَا رَحْمَانَ الدُّنْيَا وَالْآخِرَةِ وَرَحِيمَهُمَا، صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَافْرُجْ هَمِّي وَاكْشِفْ غَمِّي… (O Reliever of worry! O Remover of grief! O Merciful in this world and the Hereafter and Compassionate in both! Bless Muhammad and his Household, relieve my worry, and remove my grief!) This dua directly addresses anxiety, sorrow, and distress—perfect for when one feels hopeless or unsuccessful. Recite it with full presence, often followed by Ayat al-Kursi, Surah al-Ikhlas, al-Falaq, and al-Nas as mentioned in the dua. Another relevant one from Sahifa is Dua 22: His Supplication in Hardship, Effort, and Difficult Affairs, which seeks strength amid struggles and despair.

I have one question. I’ve received a gift which is a perfume from Armani called ‘Si’. I checked the notes and one of the notes is “blackcurrant liqueur”. I also checked the description of the perfume and it said the following: “A fruity fragrance built around a modern chypre heart, enhanced with a liquourous blackcurrant nectar, woody and musky notes.” Sheikhna, the words “liqueur” and “liquourous” got me alarmed. Would this perfume be tahir for me to use? I’ve tried contacting armani twice and they were unable confirm if it does or doesn’t contain liqueur or anything liquourous.

In Shia fiqh (per major maraji’ like Sistani), perfumes like Armani Sì are tahir and permissible to use. “Blackcurrant liqueur” and “liquorous” are marketing terms describing a boozy/fruity scent profile—not actual alcoholic liqueur/ethanol from intoxicants. The ingredient is synthetic or essence; the perfume’s alcohol is denatured ethanol (common solvent, not najis khamr). No najasah issue—use freely.

I follow Ayatollah Sistani and would appreciate clarification regarding gelatin in the United States. It is often stated that roughly 80–90% of gelatin in the U.S. is derived from pork. However, most food labels simply state “gelatin” without specifying the source. My understanding is that: • Everything is considered pure and halal unless one has certainty that it is haram. • General statistics about the market do not create certainty about a specific item. • Knowing that most gelatin is porcine does not mean I know that this particular product contains pork. For example, if 90% of pens in a store are blue and 10% are black, and someone hands me a pen without my seeing it, I cannot say with certainty that it is blue. I only know the overall statistics, not the identity of the specific pen. Based on this, my understanding is: • A product labeled only as “gelatin” remains permissible unless pork or another haram source is specified. • I am not obligated to investigate further. • If it later turns out to have been pork-derived, there would be no sin because I did not have certainty at the time. • Since the act was not legally haram when performed, there would also be no spiritual liability. Is this understanding correct according to Ayatollah Sistani’s principles?

According to Ayatollah Sistani’s principles: When something is overwhelmingly (e.g., 99%) from a haram source in practice (as with gelatin in the US/West, almost always animal-derived and rarely zabiha), general knowledge removes reasonable doubt (shakk). It is no longer considered doubtful but known to be haram unless you have certainty (yaqin) that this specific product is from a halal (Islamically slaughtered) animal or vegetable source. Thus, unlabeled “gelatin” is not permissible unless confirmed halal (e.g., certified, vegetable/pectin-based, or from known halal animal). The pen analogy does not apply when the overwhelming majority makes it effectively certain. None animal gelatin is referred to as Pectin. For caution, avoid it or seek halal-certified alternatives. May Allah guide us to the halal..

Could you please recommend specific books or sources that contain explicit and direct hadiths about the events before and immediately preceding the reappearance of Imam al-Mahdi (ʿaj)? I am not looking for general or symbolic narrations, but rather clear and specific ones—such as the narration you mentioned in a book I don’t remember, where Imam Jaʿfar al-Sadiq (ʿa) speaks about three leaders of Iraq, all having the name “ʿAbd” in them. Narrations such as these which are quite shocking. I would really appreciate references to works that include hadiths of this level of clarity and detail.

In Shia hadith sources, the most explicit and direct narrations (specific names, places, sequences, and shocking political details) on events immediately before and preceding Imam al-Mahdi’s (aj) reappearance are found in these key works: • Bihar al-Anwar (Vols. 51–53) by Allamah Muhammad Baqir al-Majlisi — the largest and most detailed collection, including many specific signs about leaders, fitnas in Iraq/Sham, and precise preconditions. • Al-Ghaybah by Muhammad ibn Ibrahim al-Nu’mani — classic text with direct, clear narrations from the Imams (a) on political events, Sufyani, Yamani, and regional upheavals. • Kamal al-Din wa Tamam al-Ni’mah by Sheikh al-Saduq (Ibn Babawayh) — dedicated chapters with straightforward hadiths on the signs and immediate events. • Muntakhab al-Athar by Ayatollah Lutfullah Safi Gulpaygani — focused, reliable compilation emphasizing clear, non-symbolic narrations. The narration you mentioned (Imam Ja’far al-Sadiq (a) on three leaders in Iraq with “Abd” in their names) appears in Bihar al-Anwar (Vol. 52) and similar anthologies drawn from earlier sources. These books contain the level of specificity you seek. Study them with a knowledgeable scholar for proper context and authenticity grading. May Allah hasten his noble reappearance.

In wajib Ghusl is it sufficient to wash the lips that are visible when the mouth is normally closed….or should the inside of the mouth be washed as well?

Visible when mouth is closed

After I’ve eaten suhoor, I brush my teeth and rinse my mouth but often I feel like there’s still food stuck in my teeth or in my throat. I’ll gargle and nothing will come out but I’ll still feel like something is there. It distresses me a lot to think about this because I read that swallowing food stuck in your teeth invalidates your fast.

If one swallows tiny particles knowingly and deliberately, it invalidates the fast. If unintentionally or unknowingly (e.g., feeling something but nothing comes out), it’s okay—fast remains valid. Don’t stress; Allah is Most Merciful and knows your intention. Focus on spirituality and do not get distracted by satan

Is it sunnah to delay Salah to eat if the food is already served? And in Ramadan is the sunnah to break the fast with the date/water, then eat the iftar meal, and finally pray. Or to break the fast, then pray shortly after, and finish the meal?

Best to pray first unless people are waiting to eat then eat first but do not delay Maghreb prayers until Isha time

If a person says that if they’re fasting (in Ramadan) and started to masturbate with the intention to not ejaculate but they unexpectedly did so, qadha is wajib on them but not kaffarah; is this true?

If a person masturbates with the intention of ejaculating and actually ejaculates, his fast is rendered invalid and he must make it up by way of qadha as well as pay the penalty (kaffara) which is fasting for two successive months or feeding sixty poor people. If he masturbates with the intention of ejaculating but does not ejaculate, he must complete the fast with the intention of pleasing the Almighty and then do it qadha. If he masturbates without the intention of ejaculating and he does not normally ejaculate, knowing that discharge is probable and it actually happens —he has to do qadha without the penalty. However, if such a person was confident that no discharge would take place and it actually happens — no qadha is required

My question is in regards to the usage of time. Is wasting time a sin. Like say someone does all his wajib acts and uses only halal entertainment. Is that considered time wasting. Especially if he engages in a lot of halal entertainment. And therefore does it count as a sin ?

Halal entertainment/relaxation is permissible and even encouraged in moderation—to refresh the body/mind, spend time with family, or pursue beneficial hobbies. In reasonable amounts (not excessive to the point of heedlessness, neglecting duties, or becoming a habit of laziness) is not sinful

So one of my Non Muslim friend (atheist) asked me why do women in Islam need to cover their hair and not men? She was specifically talking about hair. I replied: because anything that beautifies you, you must cover it as it can attract the opposite gender. She replied saying that men’s hair can also be considered beautification as she finds it attractive (men’s hair). So how do I explain her the reason behind why women must cover their hair as part of their hijab? And why men don’t need to cover

In Islam, hijab for women covers more than just hair—it protects the entire adornment (zīnah) that Allah has made especially prominent in women to safeguard them and society. Women are created with greater natural beauty/attractiveness that can easily draw attention, leading to fitnah, objectification, or harm. By covering, women are shielded from being judged or valued primarily for looks, reducing exploitation and allowing focus on character, intellect, and piety. Men have less of this specific beauty trigger, so their awrah is limited (navel to knee). The rule reflects divine wisdom for protection and balance. Modern society now sees how uncovered beauty is exploited in ads, media, and marketing—validating Islam’s protective approach centuries ago. May Allah guide your friend to the truth..

Are coconut milk and coconut cream halal? I ask because they both contain coconut extract?

Yes, coconut milk and coconut cream are halal in Shia fiqh (and general Islamic view). They are made by pressing/grinding fresh coconut flesh with water (or sometimes just the natural liquid inside the coconut), resulting in a pure plant-based product. “Coconut extract” here simply refers to the natural essence/flavor from the coconut itself — it is not alcohol-based or derived from haram sources in standard commercial production. Permissible unless: • The specific brand adds haram ingredients (e.g., alcohol as a preservative, animal-derived emulsifiers, etc.) — always check the ingredients label. • It is processed on equipment contaminated with haram items without proper cleaning (rare for coconut products).