Issue No.238- If najis dust settles on the body, clothes, carpet, etc., and both are dry, or the wetness in one is not to an extent that it will reach the other, they do not become najis, and it is sufficient that they are shaken off. However, if one is wet, it will become najis. And if one doubts whether or not the dust has been najis, or doubts whether the object has been wet or not, it will be ṭāhir.
Issue No.243- When two just persons or even one says that something has become ṭāhir, it should be accepted. The same ruling is applied when a person who has the najis object in his possession says so, and also when one knows that a Muslim has rinsed a najis object, but does not know whether correctly or not.
Issue No.244- If one gives his clothes to a Muslim laundry to be washed and made ṭāhir, and he confirms that he has done so, his word is accepted.
Issue No.246- It is not permissible to eat and drink or perform wuḍū or ghusl using containers, utensils and water-skins which are made of dead animal hide or of an original najis animal like the dog and pig. However, there is no problem in using those containers for other purposes in which ṭahārah is not required (such as irrigation and watering animals), though they should not be used at all as a recommended precaution.
Issue No.247- It is haram to eat and drink from gold and silver utensils and generally, it is haram to use them as utensils. As a matter of fact, as an obligatory precaution, it is not permissible to use them for the purpose of decoration or any other purpose either.
Issue No.250- There is no harm in using utensils which are gold-plated or silver-plated.
Issue No. 1268- ‘Justice’ is an inner state of fearing Allah; a state that prevents one from committing major sins and repeating minor ones. When we associate with someone and we do not see him committing any sin, it is an indication of him being just. This is called ‘apparent goodness’ which expresses the above mentioned inner state of a person.
Issue No. 1215- A person who is hired to offer the qaḍā prayers of a dead person should know the rules of prayer well and should be able to perform a correct recitation.
Issue No. 1205- It is an obligation upon the eldest son who is alive after parents’ death to perform their qaḍā prayers and fasts, provided that they did not leave them due to disobedience, and that they were also able to perform the qaḍā. Even if his parents left them as due to disobedience, the eldest son should, as a recommended precaution, perform their qaḍā. Also, the obligatory precaution is that the eldest son should observe fast that was not observed while they were on a journey, even though they were not able to observe its qaḍā.
Issue No.1119- A traveller should perform two rak‘ats for ẓuhr, ‘aṣr and ‘ishā’ prayers, based on the following eight conditions:
Issue No.1115- If a person intentionally adds something to the obligatory acts of prayer, or omits from them, the prayer becomes void. However, if he adds or omits a foundational element, his prayer is void even though it may be due to not knowing the issue. Nevertheless, adding or omitting a non-foundational element does not harm the prayer provided that he has not come short in learning the issue (i.e. he was able to learn the issue yet he failed to do so).
Issue No. 2145- It is necessary for a woman who has been divorced to observe ‘iddah (waiting period). However, if her husband has not had sexual intercourse with her at all, or if she is in menopause (i.e., she is 50 years old), ‘iddah is not necessary. In these two cases, a woman can get married immediately after divorce.
