Issue No. 1049 - The following doubts should be ignored:1- Doubt about an act whose time of performance has already passed.2- Doubt occurring after the salām of prayer.3- Doubt after the time of the prayer has already passed.4- Doubt of a person who doubts too much.5- Doubt by the imam (one who leads the prayer) and the ma’mūm (follower of an imam in congregational prayer).6- Doubt which occurs in recommended prayers.All of these will be explained in the coming issues.
Issue No.1005- Twelve things make prayer void, and they are called "invalidators":1) When one of the conditions of prayer ceases to exist during prayer2) When wuḍū becomes void3) Folding hands during prayers4) Saying “Ameen”5) Offering prayers with one’s back towards the qiblah6) Talking7) Laughing8) Weeping9) When the form of the prayers is disrupted10) Eating and drinking11) Doubt12) Adding or reducing foundational elements.1- When One of the Prerequisites of Prayer Ceases to ExistIf one of the prerequisites of prayer ceases to exist while one is in prayer.
Issue No.862- There are eleven obligatory acts for prayer:1- Nīyyat (intention)2- Qīyām (standing during prayer)3- Takbīrat-ul-iḥrām (saying “Allāhu Akbar” at the beginning of the prayer)4- Qarā’ah (recitation)5- Rukū‘ (bowing)6- Sajdah (prostration)7- Dhikr (prescribed recitation while doing rukū‘ and sajdah)8- Tashahhud (bearing witness)9- Salām 10- Tartīb (performing prayer sequentially)11- Muwālāt (to perform acts of prayer consecutively).
Issue No. 1077 - As it was said earlier, having doubt in the number of rak‘ats in four rak‘ats prayers is valid in the following nine cases: First - If a person doubts after the second sajdah whether he has performed two or three rak‘ats, he should consider himself performed three rak‘ats [which means that after performing one more rak‘at the prayer would be completed] Thereupon, one should perform one rak‘at of Precautionary prayer in standing posture (as it will be explained later). If however, the doubt occurs, after the obligatory dhikr while he is in the second sajdah, he should, as an obligatory precaution, follow the same rule, and repeat the prayer as well (In all cases where the doubt occurs after the obligatory dhikr [1] of the second sajdah, one should in addition to the prescribed rule, repeat the prayer as an obligatory precaution).Second - If one doubts at any point during prayer, whether he has performed three rak‘ats or four, he should assume that he has offered four rak‘ats and finish his prayer. Thereafter he should offer one rak‘at Precautionary prayer standing or two rak‘ats in sitting posture.Third - If after the second sajdah, a person doubts whether he has performed two rak‘ats or four, he should assume that he has performed four rak‘ats, and finish his prayers. He should then offer two rak‘ats of precautionary prayer in a standing posture. Fourth - If after the second sajdah a person doubts, whether he has performed two, three, or four rak‘ats, he should consider that he has performed four rak‘ats, and complete the prayer. He should then offer two rak‘ats of precautionary prayer standing, then two rak‘ats in sitting posture.Fifth - If after the second sajdah a person doubts, whether he has performed four rak‘ats or five, he should assume that he has performed four rak‘ats and finish his prayer. Thereafter, he should perform sajdah al-sahw.Sixth - If a person doubts while standing, as to whether he has performed four rak‘ats or five, he should sit down so that his doubt changes to three rak‘ats and four. Then he should assume that, he has performed four rak‘ats and finish his prayer. Thereafter, he should offer one rak‘at of precautionary prayer standing or two rak‘ats in sitting posture.Seventh - If a person doubts while standing, as to whether he has performed three rak‘ats or five, he should sit down so that his doubt changes to two rak‘ats and four, then, he should assume that he has performed four rak‘ats and finish his prayer. Thereafter, he should offer two rak‘ats of precautionary prayer in standing posture and repeat the prayer, as an obligatory precaution. Eighth - If a person doubts while standing, as to whether he has performed three, four, or five rak‘ats, he should sit down so that his doubt changes to two, three and four rak‘ats, then, he should assume that he has performed four rak‘ats and complete his prayer. Thereafter, he should offer two rak‘ats of precautionary prayer in standing posture and then offer two rak‘ats in sitting posture, and he should, as an obligatory precaution, offer the prayer again. Ninth - If a person doubts while standing, as to whether he has performed five rak‘ats or six, he should sit down so that his doubt changes to four rak‘ats and five, then, he should assume that he has performed four rak‘ats and finish his prayer. Afterward he should perform sajdah al-sahw, and offer the prayer again, as an obligatory precaution.
Issue No. 2303- If a person does not act upon his oath on account of forgetfulness, helplessness or is forced not to act upon his oath, he is not liable for kaffāra. And if an obsessive person takes an oath like, if he says,” By Allah, I am going to offer prayers now,” and then does not offer prayers owing to the whims haunting him, which renders him incapable of acting according to the oath, and if his obsession is in such a way that he does not act according to his oath involuntarily, it is not necessary for him to give kaffāra.
Issue No. 2298- Acting upon a covenant is obligatory as it is in the case of a vow, provided that the formula for it is pronounced. For example, one should say, “I make a covenant with Allah that I will perform that certain good act”. However, if one does not pronounce the formula or if that act is not desirable from the Islamic point of view, his covenant is not valid.
Issue No. 1567- A part of the share of the Imam (as) can be spent, albeit on priority basis, for building mosques, Hussainiyahs, hospitals, infirmaries and schools only with the permission of the just Mujtahid. However, the portion that belongs to sayyids should be spent only on sayyids with previously mentioned conditions.
Issue No.517- The ghusl, shrouding, death prayer and burial of a Muslim who is dead are obligatory for every Muslim as a common duty [1] , meaning if some persons fulfil these obligations, others are relieved of the responsibility. However, if undertakes these responsibilities, all will have sinned. This ruling applies to all Muslims regardless of their sects.
Issue No.1747- It is an obligation upon every Muslim to learn the rulings of transaction as much as usually needed. In addition, it is obligatory upon scholars (‘ulamā) to teach these rulings to people.
Issue No. 1455- If there is another woman who may suckle the child without charge or someone pays to a wet nurse without degrading of ones self, it is obligatory on the former woman to observe fast.
Issue No.2415- If a bid‘ah (innovation) is laid in Islam (such as mischiefs committed by some corrupt governments under the banner of Islam), it is obligatory upon all Muslims especially the scholars (‘ulamā) to declare the truth and to denounce the falsehood. And if the silence of the scholars leads to degradation of the position of ‘ilm (knowledge) or it may cause others to have suspicion towards Muslim scholars, expressing the truth, in any way possible, is obligatory, though they may know that it would not be effective.
Issue No. 2179- It is obligatory for a usurper to return the property that he has usurped to its owner as soon as possible, and the more he delays in returning the usurped object, the more sins will be recorded for him, and if it perishes he must give him its substitute.
