skills/sistani-guidance/references/books/west/pages-181-192.md

# A Code of Practice for Muslims in the West

PDF pages 181 to 192. Physical PDF numbering, not inferred printed labels.

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Previous block: [pages 169 to 180](pages-169-180.md).

Next block: [pages 193 to 204](pages-193-204.md).

## PDF PAGE 181

```text
..……………………………………………… ١٨١A Code of Practice For Muslims in the West
The First: If the parent’s distress results from his concern for
the child, it is forbidden for the child to do something that
would distress his parent, irrespective of whether or not the
parent has prevented him from it.
The Second: If the parent’s distress results from of his own evil
characteristics (for example, dislike for the good of this world
or the hereafter for his child), this kind of distress has no
bearing on the child, thus, it is not obligatory on the child to
submit to this kind of desires.
It becomes clear from this that, on its own, obeying the parents
in their personal commands is not obligatory. And Allah knows
the best.
Question: Some parents fear for their concerning enjoining the
good and forbidding the evil [and, therefore, ask them not to
embark on this road]. So, is it obligatory to obey them in this
matter, especially if the child knows that his advice will be
effective and there is no danger to him [in doing amr or nahi]?
Answer: When it becomes obligatory upon the child [to do
amr or nahi], with all the conditions present, no creature can be
obeued in exchange of disobeying the Creator.
Question: A son argues with his father or a daughter with her
mother, over a serious day-to-day issue, in a heated manner
that causes distress to the parents. Is this permissible for the
children, and what is the limit when a child is not allowed to
argue with the parent?
```

## PDF PAGE 182

```text
..……………………………………………… ٢٨١A Code of Practice For Muslims in the West
Answer: A child is allowed to discuss with the parents in
matters that he or she thinks are not right; but the child must
observe politeness and respect in the discussion; he or she
should not angrily look at them, nor raise his voice over theirs,
let alone use harsh words and expressions.
Question: 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 ‘aq child,  )٢(١
if you do not divorce her”?
Answer: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.
Question: A father hits his child severely that it leaves blue or
red marks on his skin—is it obligatory upon the father to pay
indemnity for bodily injury? Is the rule different if the person
who hit the child was not his father?
Answer: The indemnity is obligatory upon the one who hits [in
the way described above], regardless of whether he is the father
or someone else.
Question: If a Muslim is sure of his father’s displeasure —
although he has not heard him say no— in his travelling
‘ ١aq means a child who is disobedient to his parents.
```

## PDF PAGE 183

```text
..……………………………………………… ٣٨١A Code of Practice For Muslims in the West
abroad, is it permissible for him to travel, should he know that
the journey is good for him?
Answer: If being kind towards the father —in the context
mentioned earlier in the answer to a previous question—
demands that the son should be close to him, or that the father
will be in distress out of his concern for the son, he should not
embark on travelling as long as he will not be in loss;
otherwise, it is not necessary for him to refrain [from
travelling].
Question: Is it part of righteousness for the wife to serve in-
laws? Is it part of kindness for the husband to be considerate of
his in-laws, especially in foreign countries?
Answer: There is not doubt it is part of righteousness and an
example of kindness towards the husband or the wife; but it is
not obligatory.
```

## PDF PAGE 184

```text
..……………………………………………… ٤٨١A Code of Practice For Muslims in the West
Introduction
Because of the scientific and technological advancements in
the West, the Muslims travelling to these countries seeking
treatment are increas, just as the Muslim residents in these
parts of the world need medical treatment.
```

## PDF PAGE 185

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..……………………………………………… ٥٨١A Code of Practice For Muslims in the West
General Rules
It is not permissible to perform autopsy on the body of a dead
Muslim for the sake of education and other purposes. It is only
permissible, if the life of another Muslim depends on it—even
if it is sometime in the future.
It is permissible to transplant an organ from an animal
(including dogs and pigs) to a human being; the transplanted
organ will be considered as an organ of the recipient; all rules
will apply to it. So salat will be permissible with it by
considering it ritually pure (tahir) after it becomes part of the
human body and its cells become rejuvenated. (See the
question-answer section below.)
It is not permissible for a doctor to switch off the medical
apparatus providing a Muslim patient with oxygen, even if he
is brain dead, i.e. in vegetative state. This is because the human
life in Islam is sacrosanct.
The doctor should not give in to the demand of the patient or
his family-members for stopping medical aid. If the doctor
pulls out the plug and the Muslim patient dies because of it, he
will be considered killer.
It is not permissible for a medical student to look at the private
parts of anyone during his or her training for that profession,
unless he would be repelling serious harm from a Muslim in
the process—even if it is sometime in the future— .
```

## PDF PAGE 186

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..……………………………………………… ٦٨١A Code of Practice For Muslims in the West
It is not obligatory on a Muslim to investigate whether or not
the medicine [given to him] consists of forbidden ingredients,
even if the process of reading a result is easy for him.
```

## PDF PAGE 187

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..……………………………………………… ٧٨١A Code of Practice For Muslims in the West
Question and Answers
Question: The serious harm of narcotic drugs to the user or
society in general (whether from being addicted to them or
other [sociatal, familial, and ethical] reems) is well known.
Therefore, the doctors and health care professionals are
strongly opposing the misuse of drugs and the laws governing
the society is also strongly against it. So, what is the view of
the noble shari‘a on this matter?
Answer: By considering the serious harm of narcotic drugs, it
is forbidden to use them due to the great damage they cause.
Based on obligatory precaution, it is compulsory to refrain
from using them in any way [even if there is no harm], except
for medical purposes and the like; in the latter case, it can be
used only to the extent of need. And Allah knows the best.
Question: Medical literature states that smoking is the main
cause for heart and cancer diseases, and it also shortens the life
span of the smoker. So, what is the rule on smoking concerning
(a) the beginner, (b) the compulsive smoker, and (c) the
passive smoker? In the third case, the medical experts say that
the smoke also harms a person sitting besides a smoker. What
would be, the ruling if he considers passive smoking to be of
considerable harm?
Answer: Smoking becomes haram for the beginner if it entails
serious harm, even at the future, regardless of whether that
serious harm is certain, most probable, or just probable so
```

## PDF PAGE 188

```text
..……………………………………………… ٨٨١A Code of Practice For Muslims in the West
much so that sensible people would demand caution. However,
with the protection from serious harm (for example, by
smoking less frequently), there is no problem in it.
If continuing to smoke will cause serious harm to the
compulsive smoker —as explained above— it is necessary for
him to refrain from it unless the harm in quitting is similar,
greater than to the harm in continuing, or the great difficulty
that he will face in quitting is such that it cannot be normally
tolerated.
The same rule as explained in (a) for the beginner, applies in
this case also.
Question: Some people believe that a brain-dead person is a
dead person, even if the heart has not yet stopped and that it
will definitely stop after that. This is what the doctors say. Is a
person who has been pronounced brain-dead be considered
dead, even if his heart is still working?
Answer: The criterion in applying the term “dead” in so far as
the application of religious laws goes is the common
perception of people, in the sense that they would call him
“dead”. And this is not proven in the situation mentioned in the
question.
Question: The medical profession demands that the doctor
checks his female patients carefully; and since getting
undressed for medical check up is common in some European
```

## PDF PAGE 189

```text
..……………………………………………… ٩٨١A Code of Practice For Muslims in the West
countries, is it permissible to engage in medical practice here in
such circumstances?
Answer: It is permissible, if one refrains from forbidden
looking and touching, except where the check up of the patient
requires them.
Question: Sometimes the practising physician feels that he has
to uncover certain parts, other than the private parts, of the
female patient [for examination]. Is it permissible for him to
uncover her body in the following circumstances:
When a female physician is available, yet costly?
When the patient is not in danger, although she is sick
regardless?
What is the rule if the part that the physician has to examine is
a private part?
Answer: If visiting a female physician is possible, it is not
permissible [for a female patient to uncover her body for a
male physician], unless the cost is so much that it will hurt her
financial situation.
It is permissible, if not visiting that male physician will harm
[her health-wise] or put her in a serious inconvenience that is
not normally tolerated.
```

## PDF PAGE 190

```text
..……………………………………………… ٠٩١A Code of Practice For Muslims in the West
The rule is the same as explained above; and in both the cases,
he must only uncover the parts that need examining. And if it is
possible to treat the case without looking directly at the parts
that are haram to look at (for example, if he can see through a
monitor or a mirror), that should be the course of action, based
on precaution.
Question: Some experts of genetic engineering claim that they
can improve the human race by altering the genes in the
following ways:
Removing the ugliness of the face;
Replacing it with beautiful characteristics;
By both of the above.
Is it permissible for the scientists to engage in these kinds of
activities? Is it permissible for a Muslim to allow the doctors to
alter his genes?
Answer: If there are no side effects, then, in principle, there is
no problem in it.
Question: Pharmaceutical companies in the West run tests on
the drugs they manufacture before selling them in the market.
Is it permissible for a doctor to use a drug on his patient —
without the knowledge of the patient— before its testing period
is over thinking that that particular drug would cure the
disease?
```

## PDF PAGE 191

```text
..……………………………………………… ١٩١A Code of Practice For Muslims in the West
Answer: It is necessary to inform the patient about the
situation and seek his consent on using the drug on him, except
when he is sure that the drug would not cause side effects and
that the doubt is only about its benefit [or otherwise].
Question: In certain cases, some governmental agencies
demand that autopsy be performed on the body of the deceased
to establish the cause of death. When is it permissible to agree
to their demand and when is it not?
Answer: No heir of a deceased Muslim is allowed to give
consent for autopsy to be carried out on the body of the
deceased for the purpose mentioned above and other similar
purposes; and it is necessary for him to prevent the autopsy if
possible. Of course, if another important factor at play that of
equal or more importance than this basic rule, it is permissible.
Question: Is donating an organ by a living person to another
living person (for example, a kidney) or by a dead person, by
virtue of his will, to a living person permissible? Would the
ruling be different, if it were from a Muslim to a non-Muslim
or vice versa? Is the ruling confincal to certain organs to the
exclusion of others?
Answer: As far as donating an organ by a living person to
another person is concerned, there is no problem in it if it does
not entail a serious harm to the donor. (For example, donating
one kidney by a person who has another healthy kidney.)
As far as removing an organ from a deceased (as directed in his
```

## PDF PAGE 192

```text
..……………………………………………… ٢٩١A Code of Practice For Muslims in the West
will) for the purpose of transplanting it into a living person is
concerned, there is no problem in it so long as:
The deceased was not a Muslim or someone who is considered
a Muslim.
Or the life of a Muslim depended on such transplantation.
Apart from these two cases, there is a problem in enforcing the
will [of the deceased] and in allowing the removal of the organ.
However, if the will had been made [by the deceased], there
will be no indemnity on the person removing the organ from
the dead body.
Question: If an organ of an atheist is transplanted in a
Muslim’s body, would it be considered ritually pure (tahir)
when it is considered, after transplantation, as part of the
Muslim’s body?
Answer: An organ extracted from the body is ritually impure
(najis) irrespective of whether it came from a Muslim or a non-
Muslim. And when it becomes, by rejuvenation, part of a
Muslim’s body or of someone who is considered a Muslim, it
becomes tahir.
Question: Insulin used for treatment of diabetics is sometimes
extracted from the pancreas of pigs. Can we use it?
Answer: There is no problem in injecting insulin in the
muscles, veins or under the skin.
```