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.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.459- If a woman sees blood throughout the whole month, but in two consecutive months on only a few particular days (e.g. from the first to the seventh of the month) does the blood that she sees bear the signs of ḥayḍ, in this case she should consider this period as her menstrual period.
Issue No.411- After a woman has stopped discharging istiḥāḍah blood, she should perform rules relating to istiḥāḍah only for the first coming prayer.
Issue No.1886- If a person who dyes fabrics agrees to dye a cloth, for example, in a specific way, but he dyes it in a different way, he has no right to claim wages, rather, if he has damaged the cloth, or has caused it to lose its value, he is responsible. This rule also applies to tailors, shoemakers, etc.
Issue No. 1490- If a person who has determined his khums year dies during the year, his expenses until his death should be deducted from his earnings, and khums should be paid on the remainder.
Issue No. 2260- It is haram to eat filthy, dirty and disgusting things which one’s nature abhors, like the droppings of animals, nose mucus, etc., though they may be ṭāhir.
10 - Eating and DrinkingIssue No. 1036 - Eating or drinking in a manner that disturbs the form of prayer would invalidate the prayer. However, if there are small particles of food, etc., left in the mouth and during the prayer, one swallows them, it does not make the prayer void.
Issue No. 1338- Eating and drinking inadvertently or forgetfully does not make fast invalid.
Issue No. 1336- If a person eats or drinks something intentionally, his fast becomes void, and it is immaterial whether the things which he eats or drinks are usually eaten or drunk (e.g., bread and water) or not (for example, leaves of a tree) or whether it is more or less; even if a person, who is fasting, takes the tooth-brush out of his mouth and then puts it back into his mouth, swallowing its liquid, his fast will be void, unless the moisture in the tooth-brush is little and vanishes in the saliva.
Issue No.1119- A traveller should perform two rak‘ats for ẓuhr, ‘aṣr and ‘ishā’ prayers, based on the following eight conditions:
Issue No. 1047 - The following eight doubts make the prayer void:1- Doubtingin the number of rak‘ats of the 'two rak‘at prayers'; such as fajr prayer or qaṣr prayer. Doubt in the number of rak‘ats in recommended (two-rak‘at) prayers does not make them void however.2- Doubt in the number of rak‘ats occurring in three-rak‘at prayer, that is, maghrib prayer. 3- Doubt occurring in four-rak‘at prayer as to whether one has performed one rak‘at or more. 4- Doubt in four-rak‘at prayers before going into the second sajdah, whether he has performed two rak‘ats or more. 5- Doubt between two and five [rak‘ats] or between two and more than five [rak‘ats].6- Doubt between three and six [rak‘ats] or between three and more than six rak‘ats. (Of course, such doubts rarely occur, yet, their rules should be made clear).7- Doubt between four and six rak‘ats or between four and more than six rak‘ats. 8- Doubts in the number of rak‘ats in prayer when one does not know how many rak‘ats he has performed.
