Issue No.2418- If, by way of entering a tyrant and unjust government, some faithful Muslims (mu’minīn) or scholars can prevent the occurrence of mischief and corruption, it is obligatory upon them to undertake such tasks. However, if it entails a more important evil, for example, it causes people’s beliefs to become weak or if it causes them to lose their confidence in the scholars, in this case, it is not permissible.
Issue No.569- If a dead body is buried without offering prayer over it, either intentionally, forgetfully, or on account of an excuse, or if it transpires after its burial that the prayer performed for it was void, it is obligatory to perform prayer at the grave of the deceased observing all required rules.
Issue No. 1293- If one comes to know about the eclipse after the eclipse is over, he should perform its qaḍā if it was a total eclipse. In case it was partial, qaḍā will not be obligatory.
Issue No.669- There are six obligatory prayers: 1- Daily prayers.2- Prayer of Signs (āyāt). 3- Prayer over the dead body.4- Prayer for the obligatory ṭawāf of the holy Ka‘bah.5- Lapsed prayers of one’s father and mother, obligatory upon the eldest son.6- Recommended prayers which become obligatory on account of vow (nadhr), covenant (‘ahd) or oath (al-yamīn).
Issue No. 2304- If a person swears that he is telling the truth, such an oath is disliked if what he says is true, and if it is a lie it is haram and of the major sins. However, if he is forced to swear in order to save himself or another Muslim from the mischief of an oppressor, there is no harm in it, and in fact, at times it becomes obligatory. This sort of oath which is meant to prove something is quite different from the oath which was discussed earlier and which was for the performance or abandonment of an act.
Issue No. 1464- If a person knows that fasting is harmful to him, he should not observe fast, and if he observes fast, it will be invalid. Similarly if a person is not sure, but he considers it strongly probable that fasting is harmful to him (irrespective of whether this probability was obtained from his personal experience or from a doctor’s advice), he should not observe fast.
Issue No. 2221- If a person cuts some of these vessels [1] and waits until the animal dies and then cuts the remaining vessels, it will not be sufficient. In fact, if he does not wait until the animal dies, but does not cut the arteries consecutively as it is usually cut, although the animal may still be alive, he should avoid it as an obligatory precaution.
Issue No. 1438- The eldest son should offer the qaḍā of the fasts and prayers of his father and mother after their death as was explained in issue no. 1205.
Issue No.696- Ẓuhr and ‘aṣr prayers should be offered in sequence. That is, one should offer ‘aṣr prayer after the ẓuhr prayer. Similarly, maghrib prayer should be offered before ‘ishā’ prayer, and if ‘aṣr is offered intentionally before ẓuhr, or ‘ishā’ is offered before maghrib prayer, the prayer will be void.
Issue No.916- It is not necessary to observe the rules prescribed by the instructors of Quranic tajwīd [1], but it would be necessary to recite the prayer in a way that it is considered to be correct according to Arabic, although it is better to observe the rules of tajwīd.
Issue No. 1444- A traveller can observe recommended fasts in Medina for three days with the intention of the fulfilment of his need or task (though he may not be intending to stay there for ten days). However, the obligatory precaution is that those three days be Wednesday, Thursday and Friday.
Issue No.992- A person who is offering prayer should observe the sequence of the acts of prayer as was explained in the previous issues, and if he intentionally changes the sequence of the prayer, for example, if he performs the two sajdahs before rukū‘, or if he recites tashahhud before performing the two sajdahs, his prayer would become void. And if it happens by mistake, he should, if he has not yet entered the succeeding foundational element (rukn), return and perform it in correct sequence, but in case he has entered the succeeding foundational element the prayer is correct. However, if a person forgets a foundational element of the prayer and performs the succeeding foundational element, the prayer is void; likewise if one forgets to perform rukū‘ and recalls when he enters into the second sajdah.
