Issue No.363- It is recommended for one to urinate after seminal discharge so that the remaining particles may come out. In case, therefore, he does not urinate and after ghusl, a liquid which is not known to be semen or something else comes out, it will be deemed as semen and he must perform ghusl again.
Issue No.14- If a person performs his acts for some time while not following a Mujtahid, and later follows a Mujtahid, his former actions will be valid if they are in accordance with the fatwās of that Mujtahid, otherwise, he should inquire the Mujtahid's view about his acts and act accordingly. In the same manner, he should repeat the acts where he has followed a Mujtahid without sufficient investigation.
Issue No.828- It is haram to make the shrines of the holy Prophet (ṣ) and Imams (as) najis and when they become najis it is obligatory to make them ṭāhir if it causes desecration. Rather, even if it entails no desecration, they should be made ṭāhir as an obligatory precaution.
Issue No.830- It is haram, as an obligatory precaution, to take an original najāsah (e.g., blood and urine) into the mosque, even though it may not cause desecration of the mosque. However, there is no problem if the najāsah is very small which is sometimes in the clothes of the person who enters the mosque or the clothes of children. Similarly, taking something which has become najis into the mosque like najis clothes or shoes is not haram, provided that it does not cause desecration of the mosque and does not make the mosque najis.
Issue No.825- If a person cannot make the mosque ṭāhir, like a traveller who is passing by or needs help for doing such but cannot find a helper; he should then inform someone who can make it ṭāhir, as an obligatory precaution.
Issue No.826- If a place in a mosque becomes najis, and it cannot be made ṭāhir without digging or demolishing it, the place should be dug or demolished if it does not cause considerable destruction. And the place that has been dug or demolished should, as an obligatory precaution, be repaired and turned into its original form. It is better that the person who made it najis, should take the responsibility for the repair. Anyhow, he is liable for the expenses, as an obligatory precaution.
Issue No.845- If a person recites adhān and iqāmah for a congregational prayer it would suffice for all who are performing prayer with that congregation and others should not as an obligatory precaution, recite adhān and iqāmah.
Issue No.846- If a person enters a mosque and finds out that the congregational prayer has ended, the obligatory precaution is that he should not recite adhān or iqāmah for his own prayer so long as the rows have not broken up and the people have not dispersed, provided that adhān and iqāmah have been recited for the first congregational prayer.
Issue No.852- A long gap should not be left between the adhān and iqāmah. Therefore in case the gap is so much so that the iqāmah is not counted in relation to that adhān he should recite it once again and also a long gap should not be left between both the adhān and iqāmah and the prayer, and in case it was to occur, one should recite them again.
Issue No.860- If the adhān and iqāmah are recited in a rhythmical way [meaning: Musical method] which is suitable for gatherings of diversion and amusement, it is haram and void.
Issue No.861- The obligatory precaution is to always recite adhān with the intention of prayer. It is not allowed, as an obligatory precaution, to recite adhān with the intention of announcing the arrival of prayer time without the intention of prayer.
Issue No. 1405- If a person breaks the fast with something haram, collective atonement, i.e., all three types of kaffāra become obligatory on him as an obligatory precaution. It means that he should free a slave, fast for two months and also feed sixty indigent persons to their fill, (or give one mudd of food which is approximately 750 grams to each of them). If it is not possible for him to offer all three kaffāras mentioned, he should offer any one of them which is possible to him (irrespective of whether the haram act is consuming liquor or engaging in fornication, or sexual intercourse with one’s wife during ḥayḍ, etc.).
