The Creed of Compassion-Islamic Teachings & Answering Doctrinal Misconceptions

Issue No.690- If a person has an excuse and is sure that his excuse will cease before the prescribed time ends, it is obligatory that he wait, but if he is certain that his excuse will continue until the end of the prescribed time, it is not obligatory to wait. However, if he considers it probable that his excuse will be ceased, the obligatory precaution is that he should wait, except for tayammum in which case he can offer prayer in the early part of the time.

Issue No.614- If the time left for prayer is not short, and he is certain that water is available farther than the aforementioned distance, he should go there to acquire water, provided that it does not involve extreme difficulty. However if he doubts whether or not there is water there, it is likely that it isn’t necessary for him to go to that place.

Issue No. 1266- If a person is one rak‘at behind the imam, when the imam is reciting tashahhud, he should as an obligatory precaution be in a crouched position, meaning he should raise his knees and keep the fingers of his hands and the inner part of his feet on the ground, and as a recommended precaution recite tashahhud or other dhikr with him. If it is the last tashahhud, he should as an obligatory precaution wait until the imam utters salām of the prayer and then stand up and continue the prayer.

Issue No.622- If there is water in a well and a person, on account of weakness or lack of means, has no access to water, he should perform tayammum. The same order applies if the trouble to acquire water is usually considered to be unbearable.

Issue No. 1426- If a person is in doubt whether it is maghrib or not, he cannot terminate his fast, although if one was to do so, he should offer both qaḍā as well as kaffāra. However, if he doubts whether it is fajr or not, he can perform the acts which invalidate fast, it is also not obligatory on him to investigate.

Issue No.451- If the time for prayer sets in and she knows or considers it highly probable that if she delays performing prayer she will become ḥā’iḍ, she should offer the prayer immediately.

Issue No.745- If a person has two sets of clothes, and knows that one of them is najis, but does not know which one, he is not allowed to perform prayer with either of them, and he should make both of them ṭāhir, and if he is not able to do so, he should offer two separate prayers with each of them.

Issue No.369- If a person sees semen on his clothes and knows that it is his own, he should perform ghusl and repeat all those prayers he is certain he performed in janābah. However, it is not necessary to repeat prayers about which he has doubt.

Issue No.1089- If a person realises before starting the Precautionary prayer that the prayer which he had offered was correct, it is not necessary to offer the Precautionary prayer, and if he realises this during the Precautionary prayer, it is not necessary to complete it.

Issue No. 2335- If a person makes a Will that a particular thing be given away to someone, and makes a Will later that half of that should be given to another person, that thing should be divided into two parts, and one part should be given to each of them.

Issue No.461- If, in the case of a woman with a regular period, the bleeding exceeds the period for several days or starts some days earlier (as is common among women), if the total number of days does not exceed ten, all of it should be considered as menstruation. However, if it exceeds ten days, then only the blood that has been discharged during the days of the regular menstrual period is counted as ḥayḍ, and the blood which has discharged before and after her period is istiḥāḍah. Similarly, if the bleeding commences several days earlier than the regular time of her menstrual period and continues until the end of the period, or in the case of the bleeding exceeding the menstrual period for some days, if it does not exceed ten days, all of the bleeding should be considered as ḥayḍ. However, if the bleeding exceeds ten days, then only the days of the period are considered as ḥayḍ.

Issue No.473- If a woman with a numeric fixed period sees blood for more than her menstrual period and it exceeds ten days, if the nature of the blood remains the same throughout the period, she should count her menstrual period from the day bleeding began for the number of days of her period, and the rest is considered as istiḥāḍah. If however, the blood has the signs of ḥayḍ for some days, she should consider only the regular duration of her menstrual period as ḥayḍ, whether the number of days in which the blood bears the signs of ḥayḍ is more than the regular duration of her menstrual period or less. However, the rest should be considered as istiḥāḍah.