Issue No.466- Women with a timely fixed period who see blood for two consecutive months at a particular time and then become ṭāhir but the number of days during which the blood is discharged is different in each month, should consider all of the bleeding as ḥayḍ provided that it is not less than three days and does not exceed ten days.
Issue No.471- Women with a numeric fixed period, meaning those women who see blood for a fixed number of days in two consecutive months with the commencing time of their menses differing, should act, in those days, according to the rules of ḥā’iḍ.
Issue No.474-A woman with an irregular period is a woman who has seen blood for some months, but has not developed a fixed menstrual period in both number and time. If such a woman sees blood for ten days or less, all of it is treated as ḥayḍ, and if she sees blood for more than ten days, if for some days the blood has the signs of ḥayḍ and that period is not less than three days or more than ten days, it should be treated as ḥayḍ. If however, all of the blood is of the same nature, she should consider the number of the days of the menstrual period of her kinswomen as that of her own provided that almost all of them have the same period. However, if they are different in their periods, the obligatory precaution is to consider seven days in every month as her menstrual period.
Issue No.475- Menarcheal women are women who menstruate for the first time. Such women should consider their bleeding as ḥayḍ if it lasts for less than ten days. However, if it exceeds ten days and the blood is of the same nature during that period, she should consider the menstrual period of her kinswomen as was mentioned in the previous issue and consider the rest as istiḥāḍah.
Issue No.477- “Nāsīyah” is a woman who has forgotten the duration of her menstrual period, its time, or both of them. In the case of forgetting the duration, if she sees blood for ten days or less, all of it is ḥayḍ, and if she sees blood for more than ten days, those days in which the blood bears the signs of ḥayḍ should be considered as ḥayḍ, provided that it is no less than three, and no more than ten days. However, if it is more than ten days, or the blood bears similar signs on all of the days, the obligatory precaution is to treat the first seven days as ḥayḍ and the rest as istiḥāḍah.
Issue No.478-If menarcheal women, women with irregular periods, nāsīyah women and the women with a numerically fixed period, see blood with the signs of ḥayḍ, they must abandon acts of worship immediately, and if it becomes clear that it was not menses, they should make up those acts as qaḍā. However, if the blood does not bear the signs of ḥayḍ, they should act in accordance with the rules of istiḥāḍah until it is established that it is the blood of menses. However, women with a timely fixed period and those with a regular period must stop performing the acts of worship upon seeing blood during the days of their periods.
Issue No.484- The blood which is discharged when the first part of the baby comes out of the mother's womb during the process of childbirth is called nifās (lochia) and the woman in this state is called “nafsā’ ”. Therefore, the blood, which is discharged before the baby comes out, is not considered as nifās.
Issue No.496- If a person touches the dead body of a human being which has become cold on which ghusl has not yet been performed (i.e., any part of his body comes in contact with it), he should perform ghusl, whether he touches it out of his own volition or not. Even if his nail touches the nail of the dead body, he should perform ghusl.
Issue No.524- It is obligatory to perform three ghusls on a dead body. The first should be with water mixed with Sidr. The second should be with water mixed with camphor and the third one should be with water only. Ghusl is not performed on a martyr and some others as shall be explained later on.
Issue No.376-Ghusl, whether obligatory or mustaḥab, can be performed in two ways: 1- Sequential (tartībī) 2- By immersion (irtimāsī).
Issue No.377- In Sequential Ghusl, after making the intention of ghusl, firstly, one should wash the head and neck, and then the right side of the body and finally the left side. However, performing ghusl in this sequence is not obligatory and is rather recommended.
Issue No.382- Ghusl by immersion is that after making the intention, the body is either instantly or gradually submerged into water, whether in a pond, a pool, or under a waterfall where the water engulfs the body instantly. However, ghusl by immersion is not possible under conventional showers.
