Paper # 1
ISLAMIC LAWS ACCORDING TO THE FATAWA OF AYATULLAH AL UZAMA SAYYID ALI AL-HUSAINI SEESTANI DAMA DHILLUHU 

1069. It is necessary that there should be nothing between the forehead of the person offering prayers, & the thing on which he offers Sajdah. If the mohr (sajdagah) is so dirty that the forehead does not reach the mohr itself, the Sajdah is void. But if only the colour of mohr has changed, there is no harm.

1476. The follower should not say Takbiratul ehram before the Imam. As an obligatory precaution, he should not say the takbir until the takbir of the Imam is completed.

1478. If a follower recites other parts of prayers other than Takbiratul ehram before the Imam, there is no objection. But, if he hears them being recited by the Imam, or if he knows when Imam is going to recite them, the recommended precaution is that he should not recite them before the Imam.

1479. It is necessary for the follower that, besides that which is recited in the prayers, he should perform all acts like Ruku & Sajdah with the Imam or a little after him, & if he performs them before the Imam, or after a considerable delay, intentionally, his congregational prayers becomes void. However, if he converts to Furada, his prayers will be in order.

Paper # 2
Answers to the Questions asked obtained from
 Islamic Laws Book of Ayatullah al-Uzama Sayyid Ali al-Husaini Al-Seestani Dama Dhilluhu

A) Istibra is a recommended act for men after urinating. Its object is to ensure that no more urine is left in the urethra. There are certain ways of performing Istibra, & the best of them is that after the passing of urine, if the anus also becomes najis it is made Pak first.
Thereafter, the part between the anus & the root of penis should be pressed thrice, with the middle finger of the left hand. Then the thumb is placed on the penis, & the forefinger below it pressing three times up to the point of circumcision, then the front part of the penis should be jerked three times.

A) The moisture which is discharged by man during wooing & courtship, is called 'Mazi'. It is Pak, & so is the liquid which is seen after ejaculation. It is called 'Wazi'. Similarly, the liquid which at times comes out after urine, is called 'Wadi' & it is Pak if urine has not reached it. If a person performs Istibra after urinating, & then discharges liquid doubting whether it is urine, or one of the above mentioned three liquids, that liquid is Pak.

A) The urinary organ cannot be made Pak without water. If one uses kurr or running water, then washing the organ once will suffice, after removal of essential najasat. But, if one uses under-kurr water, then recommended precaution is to wash it twice , better still, three times.

Paper # 3
Answers to the Questions asked obtained from
Islamic Laws Book of Ayatullah al-Uzama Sayyid Ali al-Husaini Al-Seestani Dama Dhilluhu

A) (1) One should be certain, or satisfied that something is najis. If one suspects that something may be najis, it is not necessary to avoid it.

(2) If a reliable person who possesses, controls or manages a thing, says that it is najis. For example, if the wife, or a servant, or a maid says that a particular utensil or any other object which she handles, is najis, it will be accepted as najis.

(3) If two just persons testify that a certain thing is najis, provided that their testimony deals with the reason for najasat.

A) If a person suspects that there is dirt or something else in the eyebrows, & corners of his eyes, & on his lips, which does not permit water to reach them, & if that suspicion is reasonable, he should examine it before performing Wudhu, & remove any such thing if it is there.

Paper # 4
Answer to the Question asked obtained from
Islamic Laws Book of AyatullahAl-Uzama Sayyid Ali Al-Husaini Al-Seestani Dama Dhilluhu

Q) What is the ruling for a disabled person who offers prayers while remaining seated on the chair. Is it correct that such a person joining Namaz must in the beginning stand till Ruku of the 1st Rakaat & then perform all the actions while seated up to the end bowing wherever possible. Is it right for this person to lift the sajdagah & place it in the forehead while reciting the Dhikr of sujood or just bows more without sajdagah touching the forehead ? ( Sajdagah is on the small table infront of the Musalli all the time )

In short if he is unable to stand while praying, he should sit down, & if he is unable to sit, he should lie down.  As long as a person is able to offer prayers standing, he should not sit down. For example, if the body of a person shakes, or moves when he stands, or he is obliged to lean on something, or to incline his body a bit, he should continue to offer prayers standing in whatever manner he can. But, if he cannot stand at all, he should sit upright, & offer prayers in that position.  As long as he can sit, he should not offer prayers in a lying posture, & if he cannot sit straight, he should sit in any manner he can. & if he cannot sit at all, he should lie on his right side.  If he also cannot lie on the left side then he should lie on his back with his feet facing Qibla.

For example, as your question implies, a person is praying seated on a chair with a table in front of him on which is laid Mor (Sijdagah).  As long as he is able to stand up he should do so & recite Takbiratul Ihram in a standing position & if he can continue standing up to recite the Qir’at he should continue to do so & perform Ruku & then sit down to perform Sajdah.  If he cannot continue standing up he should sit down after reciting Takbiratul Ihram & perform Ruku in a sitting position.  If he cannot stand up & recite Takbiratul Ihram then only he should recite Takbiratul Ihram in a sitting position.  If he is offering prayers in a sitting position, & after reciting Hamd & Surah, he is able to stand up & perform Ruku, he should first stand up, & then perform Ruku.  But if he cannot do so, he should perform Ruku while sitting. 

If a person cannot bow down for Ruku properly, he should lean on something & perform Ruku. & if he cannot perform Ruku even after he has leaned, he should bow down to the maximum extent he can, so that it could be customarily recognized as a Ruku. & if he cannot bend at all, he should make a sign for Ruku with his head.

If a person is supposed to make a sign with his head for Ruku is unable to do so, he should close his eyes with the niyyat of Ruku, & then recite Zikr. & for rising from Ruku, he should open his eyes. & if he is unable to do even that, he should, as a precaution, make a niyyat of Ruku in his mind, & then make a sign of Ruku with his hands & recite Zikr.

If a person cannot perform Ruku while standing, but can bend for it while sitting, he should offer prayers standing & should make a sign with his head for Ruku. & the recommended precaution is that he should offer another prayer in which he would sit down at the time of Ruku, & bow down for it.

If a person cannot find something high on which he may place the mohr, or any other allowable thing, & if he cannot find any person who would raise the mohr etc. for him, then as precaution, he should raise it with his h& & do Sajdah on it.

(As regards to raising the mohr with his h& & do Sajdah on it, Hujjatul Islam Sayyid Muhammad Rizvi has commented: The basis of your answer is correct; however, when I compared the statement in the Tawzihul Masa'il with what the Sayyid has written in Minhajus Salihiyn (which I consider to be more updated & comprehensive), it seems that the emphasis in the Minhaj is doing it by ishara rather than bring the muhr by h& to the forehead. In any case, the issue of bringing the muhr to the forehead is based on ihtiyat istihbabi, & not ihtiyat wujubi; and, therefore, I would go with the sajda by ishara as the first choice.)

If a person cannot perform Sajdah at all, he should make a sign for it with his head, & if he cannot do even that, he should make a sign with his eyes. & if he cannot make a sign even with his eyes he should, on the basis of obligatory precaution, make a sign for Sajdah with his hands etc. & should make a niyyat for Sajdah in his mind, & recite the obligatory Zikr.

Paper # 5
Ayatullah Al- Answers to Questions asked obtained from Islamic Laws Book of 
Uzama Sayyid Ali Al-Husaini Al-Seestani Dama Dhilluhu

Q) In Wudhu, while washing the face is washing of beard sufficient or is one required to ensure that the water reaches the skin under the beard?

A) If the skin of the face is visible from under the hair, one should make the water reach the skin, but if it is not visible, it is sufficient to wash the hair, & it is not necessary to make the water reach beneath the hair.  In case if he doubts whether his skin is visible from the under the hair of the face or not, he should, as an obligatory precaution, wash his hair, & also make the water reach the skin.

Q) As I understand, washing the face & the hands in Wudhu once is obligatory & to wash them twice is recommended.  But I cannot understand as to which washing should be considered first or second if I decide to pour water on my face & hands a number of times?

A) While performing Wudhu, it is obligatory to wash the face & the hands once, & it is recommended to wash them twice.  Washing them three or more times is Haraam.  As regards to which washing should be treated as the first, it will depend upon washing the face & the hands thoroughly, leaving no room for precaution, with the Niyyat of Wudhu.  So, if he pours water on his face ten times with the intention of the first washing, there is no harm, but when he will then wash with the Niyyat of Wudhu, it will be called the first time.  Thus, he can go on pouring water on his face several times, & in the final wash, make the Niyyat of Wudhu.  But if he follows this procedure, then the face & the hands should be washed once only, as an obligatory precaution.

Q) In the course of performing Masa’ (wiping) in Wudhu, is it necessary that my head & feet are in a stationery position when doing so?

A) While wiping one’s head & feet, it is necessary to move one’s h& on them, & if the head & feet are moved leaving the h& stationary, Wudhu would be void.  However, there is no harm if the head & feet move slightly, while the h& is being moved for wiping. 

Q) While wiping the feet in Wudhu, is it sufficient to place the whole h& on the foot & pull a little?

A) As a precaution, at the time of wiping the foot, one should place one’s h& on the toes & then draw it to the joint.  Simply placing the whole h& on the foot, & pulling it a little is not sufficient.

Paper # 6 
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OFAYATULLAH AL-UZAMA

SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

Q) If a very negligible small drop of blood falls in the food while cooking, since the food is being heated, will the entire food be considered Najis?

A) Even a small particle of blood falling in the food, while it is being boiled, will make the entire food together with its container najis, as per obligatory precaution, & boiling, heat, or fire does not make it Pak.

A) While performing Wudhu, it is not obligatory that one should wash the inner parts of the nose, nor of the lips & eyes which cannot be seen when they close. However, in order to ensure that all parts have been washed, it is obligatory that some portion of these parts (i.e. inner parts of nose, lips & eyes) are also included.

A) The parts of wiping should be dry, & if they are so wet that the wetness of the palm of the h& has no effect on them, the wiping will be void. However, there is no harm if the wetness on those parts is so insignificant, that the moisture of the palm overcomes it.

A) The following are the conditions for a correct Wudhu:

(1)   The water should be Pak, & clean, not sullied with dirt, even if that dirt is Pak. 
(2)   The water should be pure, & not mixed.   
(3)   The water should be Mubah (permissible for use).
(4)   The container of the water, used by the person concerned for Wudhu, should be Mubah (permissible for use by him). 
(5)   As an obligatory precaution, the container of the water used for Wudhu should not be made of gold or silver.  
(6)   The body on which Wudhu is performed, should be Pak, at the time of washing & wiping.    
(7)   The person doing Wudhu should have sufficient time at his disposal for Wudhu & namaz.
(8)   One should perform Wudhu with the niyyat of Qurbat i.e. to obey the orders of Allah. If, a person performs Wudhu, for the purpose of cooling himself or for some other purpose, the Wudhu would be void.  
(9)   Wudhu should be performed in the prescribed sequence, that is, he should first wash his face, then his right h& & then his left hand, & thereafter, he should wipe his head & then the feet. As a recommended precaut ion, he should not wipe both the feet together. He should wipe the right foot first & then the left.
(10)  The acts of Wudhu should be done one after the other, without time gap in between.
(11)  A person doing Wudhu should wash his hands & face & wipe his head & feet himself. Hence, if another person makes him perform Wudhu, or helps him in pouring water over his face, or hands, or in wiping his head, or feet, his Wudhu is void.
(12)  There should be no constraint for using water.
(13)    There should be no impediment in the way of water reaching the parts of Wudhu.

Paper # 7
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

Congregational Prayers Q] Is a follower required to recite Surah A-Hamd & another Surah in the first & second Rak’at of Zuhr & Asr prayers as the Imam recites these Surahs silently?

A.] The follower should not recite Surah al-Hamd & Surah in the first & second Rak'ats of Zuhr & Asr prayers & it is Mustahab that instead of them he should recite Zikr.  It is necessary for the follower to recite all the things of the prayers himself, except Surah al-Hamd & the other Surah. However, if his first or second Rak'at coincides with third or fourth Rak'at of the Imam, he should recite Surah al-Hamd & Surah.

A.]The follower should not say Takbiratul Ehram before the Imam.  As an obligatory precaution, he should not say the takbir until the takbir of the Imam is completed.

A.] If a follower recites other parts of prayers other than Takbiratul Ehram before the Imam, there is no objection. But, if he hears them being recited by the Imam, or if he knows when Imam is going to recite them, the recommended precaution is that he should not recite them before the Imam.

Paper # 8
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

Q.] If a follower inadvertently says Salaam & completes his prayer before the Imam does it, what should he do?

A.] If the follower says the Salam by mistake, before the Imam does it, his prayer is in order, & it is not necessary that he should say Salam again along with the Imam. & even if he says Salam before the Imam intentionally, there is no objection.  

A.] It is necessary for the follower that, besides that which is recited in the prayers, he should perform all acts like Ruku & Sajdah with the Imam or a little after him, & if he performs them before the Imam, or after a considerable delay, intentionally, his congregational prayers becomes void. However, if he converts to Furada, his prayers will be in order.

A.] If a follower goes to Ruku before the Imam by mistake, & realizes that if he raises his head, he may reach some part of the Qir'at (surah) of the Imam, & if he does so, then goes to Ruku again with the Imam, his prayers are in order. & if he does not return intentionally, his prayers are void.

A.] If a follower raises his head from Ruku before the Imam by mistake, & if the Imam is still in Ruku, he (the follower) should return to Ruku, & then raise his head with the Imam. In this case, the extra Ruku, which is a Rukn, will not invalidate the prayers. However, if Imam raises his head before the follower reaches him, as a precaution, the prayer of the follower will be void.

PAPER # 9
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

Congregational Prayers
Q.] If a follower raises his head from Sajdah before the Imam unintentionally, what should he do correct the situation?

A.] If a follower raises his head by mistake, & sees that the Imam is in Sajdah, as a precaution, he should return to Sajdah, & if it happens in both the Sajdah, the prayers will not be void, although a Rukn has been added.

A.]  If a follower raises his head from Ruku or Sajdah before Imam by mistake, & does not return to Ruku or Sajdah forgetfully, or thinking that he will not reach the Imam, his congregational prayer is in order.

A.] If Imam mistakenly recites Qunut in a Rak'at which does not have Qunut, or recites Tashahhud in a Rak'at which does not have Tashahhud, the follower should not recite Qunut or Tashahhud. But, he cannot go to Ruku before the Imam or rise before the Imam rises. In fact, he should wait till the Qunut or Tashahhud of Imam ends, & offer the remaining prayers with him.

A.] Obviously, a ma’mum cannot recite Al-Fatiha & the Sura in Jama’ah. Subhaniyyat, i.e. Tasbihat Arba’aa in third & fourth rak’ah are silently recited by the Imam & ma’mum. That leaves the adhkaar: in qunoot, rukuu, sujood, tashahhud & tasleem. These must not be recited so loud as to reach the Imam’s ears for that constitutes karaha, but does not invalidate Salaat. (ANSWERED BY SHEIKH FADHEL AL-SAHLANI THE UNITED STATES REPRESENTATIVE OF AYATULLAH AL-UDHMA AL-HAAJ AL-SAYYID ALI HUSAINI AL-SEESTANI)

PAPER # 10
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

Congregational Prayers
Q.] For the validity of a congregational prayer, it is a condition that there should be no obstruction between the Imam & the follower, nor between one follower & the other follower, who is a link between him & the Imam. Is any such obstruction caused if a “na-baligh” child prays in the first line?

1426 A.] If a discerning child (Mumayyaz), one who is able to distinguish good from evil, stands between two persons in one line, thus causing a distance, their prayers in congregation will be valid as long as they do not have knowledge about that child’s Namaz having become void.

Q.] If the Imam has completed his Takbiratul Ihram, can the persons in the back row say their Takbir before the persons in the front row have said their Takbir?

1427 A.] If after the Takbir of the Imam, the persons in the front row are ready for prayers & are about to say Takbir, a person standing in the back row can say Takbir.  However, the recommended precaution is that he should wait, till the Takbir of the front row has been pronounced.

Q.] What is a person required to do to keep his congregational prayer valid if he joins the Imam in Ruku but as he does so the Imam raises his head from his Ruku?

1438 A.] If a person joins the Imam when he is in Ruku, but before he bows to Ruku, the Imam raises his head from his Ruku, that person has a choice either to complete his prayers as Furada, or to continue with the Imam upto Sajdah, with the Niyyah of Qurbat.  Then when he stands, he can do Takbir other than Takbiratul Ihram, as a general Zikr, & continue with the congregation.

A.] It is Makrooh for a traveler, who offers Zuhr, Asr & Isha prayers in shortened form (two Rak’ats), to follow a person who is not a traveler.  & it is Makrooh for a person who is not a traveler to follow a traveler in those prayers.

PAPER # 11
QUESTIONS ANSWERED BY SHEIKH FADHEL AL-SAHLANI THE UNITED STATES REPRESENTATIVE
OF AYATULLAH AL-UDHMA AL-HAAJ AL-SAYYID ALI HUSAINI AL-SEESTANI

PRAYERS The Holy Prophet (s.a.w.w.) said: " At the (appointed) time of every prayer (Salaat), I hear a caller who calls & says:
'O children of Adam! keep up prayers in order to extinguish the fire you have lit against yourselves (by committing sins)." Mustadrak-ul-Wasail, vol.3, p.102

FRIDAY PRAYERS Q. Please, advise whether presence of female congregants would make up the requisite number of persons necessary for the Friday Prayer to be established. 

A. It is allowed to calculate males & females to reach the minimum number which is 5 [including the male Imam] to perform Salaatul Jumu’ah. 

A. Salaatul Jumu’ah cannot be delayed per se.  However, if it is established later than the actual time, the delay period will depend upon ‘urf.  That is to say, customarily the community decides what constitutes delay.

A. On Fridays, Salaatul Jumu’ah & Salaatul Dhuhrayn are optional obligatory.  So, if Salaatul Jumu’ah with all its required conditions is established, then one has to join in & cannot pray Dhuhrayn simultaneously.    

PAPER # 12
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

At the last moments of his life, Imam Sadiq [a] called his relations & companions & told them: 
"Verily, our intercession never reaches the one who takes prayers  lightly”.  "Bihar-ul-Anwar, vol. 82, p. 236

Q.]   If a person arrives late & finds that the Imam is reciting the last Tashahhud, is there anyway that he can join the  congregational prayers so that he can earn “Thawab” of congregational prayers?

A.]  Yes.  He should sit down after making Niyyah & pronouncing Takbiratul Ehram, & may recite Tashahhud with the Imam, but not the Salaam, & then wait till the Imam says Salaam of the prayers.  Then he should stand, & without making Niyyah & Takbir, begin to recite Surah al-Hamd & the other Surah treating it as the first Rak’at of his prayers.

Q.]   When there is only one follower in the congregational prayers, where should he position himself?

A.]  If there is only one male follower, he may stand in line with Imam.

Q.]   If a person arrives late & the Imam is in the third or fourth Rak’at in the state of Qiyam, can he join the congregational prayers then or should he wait until the Imam is in Ruku?

Q] If a person arrives late & finds that the Imam is in the state Qiyam but he is not aware in which Rak’at the Imam is, how should he go about to join the congregational prayer?

PAPER # 13
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

The Holy Prophet [s] said:  "The one who takes prayer lightly is not of me.  No, by Allah such a person
 will not reach the Haud, Pond of abundant." Man La Yahduruhul Faqih, vol. 1, p. 206

Q) If a person is sure that he has performed Wudhu, & has also committed an act which invalidates Wudhu, but does not  remember which happened first, can he pray without performing a fresh Wudhu?

A) He should act as follows:
(1)   If this situation arises before his Namaz, he should perform Wudhu.
(2)   If it arises during Namaz, he should break it & perform Wudhu.
(3)   If it arises after Namaz, that Namaz will be valid, but for the next prayers he should perform Wudhu.

Q) If a person doubts after Namaz, whether he performed Wudhu or not, is he required to pray again?  & if such a doubt occurs during Namaz, what is he required to do? 

A) If the doubt is after Namaz, his prayers offered by him would be in order.  But for the next prayers, he should perform Wudhu.  In the case of the doubt during Namaz, his prayers is void & he should perform Wudhu & then pray.

Q) Is it permitted to touch the Names of Allah, the Holy Qur’an , & the names of the Prophet of Islam (s.a.w.w.), the Imams (AS) or Fatema Zahra (AS) without Wudhu?

A) It is Haraam, as an obligatory precaution, to touch the Names of Allah or His Special Attributes without Wudhu, in whichever language they may have been written. The same is true for the Holy Qur’an.  However, there is no harm in touching the translation of the Holy Qur’an, in any language, without Wudhu.  As for the names of the Holy Prophet (s.a.w.w.) the Imams (AS) & Janabe Fatema Zahra (AS) it is better not to touch their names without Wudhu.

PAPER # 14
GLOSSARY ISLAMIC TERMINOLOGY OF INGREDIENTS

1) Wahm (Delusion): That is when you are approximately 25% sure of something but 75% sure that it is not so.
Wahm has no weight in Islam & no judgment can be based on it.
 
2) Shak (Doubt): When you are approx. 50% sure of something & 50% sure it is not so.
Shak is disregarded in Islam.
 
3) Dhan (Most likely/probable): When you are more sure that something is true but less sure that it is not so.
Say 70% sure but 30% not sure. Dhan is regarded as a basis of a judgment.
 
4) Itminan (Sureness): When you are so sure of something that you are confident it is true.
However, there is a small chance it is not true. Itminan is a solid basis for a judgment.
 
5) Yaqeen (Certainty): When you are 100% sure of something.
Yaqeen is an indisputable basis for judgment.

Based on the above, if you have shak or wahm [about the presence of an ingredient], then you do not have to read the ingredients & if you did then it is unnecessary investigation. However, if you have dhan then you should read the ingredients. But if you have Itminan or yaqeen, then it is haram for you to eat the product unless you read the ingredients & you find out that it does not contain any haram ingredients.

PAPER # 15
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

 The Holy Prophet (s.a.w.w.) said: "Say each of your prayer as if it were your last prayer". (Bihar-ul-Anwar, vol.69, p.408)

Q.]  If a person prays wearing dress which has been purchased with the money whose Khums has not been paid, is his prayers valid?

A.] If a person purchases a dress with the particular sum of money whose Khums has not been paid by him, then Namaz in that dress will amount to the Namaz in a dress which has been usurped.

A] If small dresses belonging to a person offering prayers, like his socks or scalp cap, which would not ordinarily cover his private parts,  become Najis,  & if they are not made of the parts of a carcass or an animal whose meat is Haraam to eat, the prayers offered with them will be in order.  & there is also no objection if one offers prayers with a Najis ring.

A] If Adhan is recited in a melodious tune, rendering it musical, that is, like the way singers sing to entertain the people, it is Haraam.  If it does not become musical, it is Makrooh.

A] It is Mustahab that when a person hears Adhan, he follows by uttering together in a low voice whatever he hears.

PAPER # 16
QUESTIONS & ANSWERS. CONTEMPORARY LEAGEL RULINGS IN SHI'I LAW IN ACCORDANCE WITH THE RULING
(FATAWA) OF AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU

Hadhrat Fatimat-uz-Zahra (AS) said: "The best of you is the one whose treatment (with people) is the most moderate (& affectionate), & the worthiest of them are those who behave graciously (& honorably) with their wives.  Dalail-ul-Imamah

IMPORTED LEATHER Q27: A man is wearing a watch whose strap is made of natural leather imported from a non-Muslim country & he does not know whether the leather is from the skin of an animal slaughtered in the Islamic manner or not. The belt on his pants is made from the same kind of leather. Does he have to remove them when he intends to offer prayer?

A: His prayer is valid with them as long as there is a strong probability that the strap or the belt is from the skin of an animal whose flesh is edible & that was slaughtered in the shar'i manner. (FM, pp. 397-98)

Q28: What about a wallet placed inside the pocket during prayer if it is made of the same leather as the strap previously mentioned?

A: One is permitted to offer prayer with it. (FM, p. 398)

Q29: Suppose that he is confident that the strap or the belt is made from the skin of an animal that was not slaughtered in the Islamic manner but he prays with it due to forgetfulness & then remembers while praying, & immediately removes his watch or belt.

A: His prayer is valid unless his forgetfulness is due to carelessness & not giving due importance to the matter [in which case he is obliged to repeat his prayer]. (FM, p. 398)

PAPER # 17
QUESTIONS & ANSWERS. CONTEMPORARY LEAGEL RULINGS IN SHI'I LAW IN ACCORDANCE WITH THE RULING
(FATAWA) OF AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU

Worldly Possessions & Greedily Compiling Wealth The Holy Prophet Muhammad (s.a.w.w.) said: The destruction of my female followers is in two things: gold & immodest clothes; & the destruction of my male followers lies in abandoning knowledge & compiling wealth.

Q132: Some people stipulate in their will that some organs of their body may be removed after death for the purpose of transplantation in the body of another human being in need of them. Is this kind of will correct, & is it permissible to excise those parts (of the body) in such a case?

A: [Certainly not. It is not correct & is not permissible] if the testator is a Muslim, except if the life of another Muslim depends on this, then it is permissible even if the donor has not made such a will. But [the diyah will be obligatory on the one who does the excision] except where it is done according to a will, in which case there is no diyah on him. (FM, pp. 415-16)

Abortion Q140: It is easy to abort the foetus in the early phase of pregnancy. Does the mother have a right to abort it?

A: Certainly not, this is not permissible except if she is harmed by the presence of the foetus in her womb, or if its presence causes her difficulty to a degree that is not normally tolerable. (FM, p. 430) (next week - a couple of more questions & answers on “abortion”)

PAPER # 18
QUESTIONS & ANSWERS. CONTEMPORARY LEAGEL RULINGS IN SHI'I LAW IN ACCORDANCE WITH THE RULING
(FATAWA) OF AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU

This Transitory World, Its Attractiveness & Poison The Holy Prophet Muhammad (saww) said: At the moment when the coffin of a person is being lifted & carried, the concerning soul follows its corpse & regretfully calls: O’ you my children & my relatives! Beware that the world does not cheat you as it did to me. I gathered wealth regardless of it being lawful or unlawful & left all of it for others. Now I am left with the burden upon me while they enjoy the fruit of it; therefore, avoid that which is similar to what happened to me.

Q141: In recent times, due to modern scientific instruments, it has become possible to know the situation of the foetus, whether it is suffering from any physical deformity or not. If the foetus is confirmed scientifically as being deformed & afflicted with maladies or a malady, is it permissible to abort it?

A: Deformity of the foetus in itself is no justification for aborting it. Yes, if its presence in the mother's womb is harmful to her health or causes her difficulty to an extent that cannot normally be tolerated, then it is permissible for her to abort it & that is before the soul enters it. After that, it is absolutely not permissible to abort. (FM, p. 432)

Q142: In some situations, the physicians can confirm that the foetus is afflicted with serious physical deformities which will not be treatable after birth, & it may not survive after birth, except for a short while in pain (for the child), causing toil for the parents. Then he will die. Is it permissible for the mother in such a situation to terminate (the pregnancy)? Does it make any difference if it occurs before or after the soul enters? & with the supposition that it is permissible, is diyah obligatory & who pays for it?

PAPER # 19 
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

AL-QURAN:- Every soul (nafs) will, certainly, taste death. & you will, surely, be fully recompensed on the Day of Resurrection. & anyone who is saved from the Fire & admitted into the Garden (the Paradise) has indeed attained success. And the life of
this world is just vain & deceptive enjoyment (3:185)

Q: What is one required to do by the Shariah when he is near the person who is in the course of dying (during Saqaraat) & soon after his/her death?

A: Procedures to be followed are:  
The dying person should be laid to face Qibla, as an obligatory precaution, in such a position that the soles of his/her feet face Qibla. In other words, if he/she were to sit upright his/her face would face Qibla.  
Note: If the dying person consents to it, there is no need to seek the permission for it from the guardian. Otherwise the permission must be sought).
a) It is recommended that the doctrinal testimony of Islam (Shahadatain) & the acknowledgement of the twelve Imams (AS) & other tenets faith should be inculcated to a dying person in such a manner that he/she would understand. It is also recommended that these utterances are repeated till the time of his/her death. 
c) If a person is in the throes of death it is recommended to recite by his side Surah Yasin, Surah as-Saffat, Surah al-Ahzab, Ayat al-Qursi, 54th verse of Surah al-A’raf & the last three verses of Surah al-Baqarah. In fact it is better to recite as much from the Holy Qur’an as possible.
d) It is recommended to carry a person experiencing painfully slow death to the place where he used to offer prayers, provided that it does not cause him any discomfort. (answer for “soon after death” will, insha-Allah, follow next week)

PAPER # 20
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

“…verily, the death from which you run away, will, surely, overtake you & will send you back to the Knower of the visible & invisible things & He will then inform you of what you used to do.” (Q. 62:8) (continued from last week – Paper # 19)

e) It is Makrooh to leave a dying person alone, place a weight on his stomach, chatter idly or wail near him, or to let only women remain with him. It is also Makrooh for a person in Janabah or Haidh to be near the dying person.
 

Soon After Death It is Mustahab to:

a) Close the eyes & the mouth of the dead person.
b) Stretch the arms along his/her sides & keep his/her legs straight.
c) Cover his/her body with a sheet of cloth.
d) If the death has taken place at night, the body should not be left in darkness.
e) Hasten the burial. Do not unduly delay it.
f) Inform Mo’mineen of the funeral.
g) Lay the dead body facing Qiblah during the three Ghusls in such a position that the soles of his/her feet face Qibla.
h) (after the three Ghusls) Lay the body the same way as it is laid when prayers are offered for it, i.e. the body is laid on its back, head on the right side & the right shoulder facing towards Qiblah.

Paper # 21 
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

Imam Baqir[a] said: "On the Reckoning Day, the first thing that a servant will be reckoned for is the prayer; therefore, if it is accepted, the rest (good actions) will be accepted, too, (otherwise, his other good deeds will not avail him)." Bihar-ul-Anwar vol.7,p 267

(1) For all obligatory prayers, except Namaz-e-Meyyit.
(2) For the Sajdah & Tashahhud which a person forgot to perform during the prayers, provided that he invalidated his Wudhu after Namaz, & before performing those forgotten acts. It is not obligatory to perform Wudhu for Sajdatus Sahw.
(3) For the obligatory Tawaf of the Holy Ka’bah.
(4) If he has made a Nadhr, or a solemn pledge, or taken an oath for Wudhu.
(5) If he has made a Nadhr, for which act requires performance Wudhu. I.e. kissing the script of the Holy Qur’an.
(6) For washing & making Pak the Holy Qur’an which has become Najis when he becomes obliged to touch the script of the Holy Qur’an with his hand, or some other part of his body.

Q) If a person believes that the time of prayers has set in, & makes the Niyyat of Wajib Wudhu, & then realizes after performing the Wudhu that the time for the prayers has not set in, is his Wudhu in order?

A) Yes, his Wudhu is in order. Note: If a person performs Wudhu or Ghusl before the time of prayers, in order to be in the state of purity, they will be deemed valid. & even if he performs Wudhu near the time of Namaz, with the Niyyat of preparing himself for Namaz, there is no objection.

Q) If a person performs Wudhu for an act for which it is Mustahab to perform Wudhu, i.e. Namaz-e-Meyyit, visiting the graves, entering a Mosque, etc. can he pray with the same Wudhu?

A) Yes, if he has performed Wudhu for any one of the above purposes, he can commit all acts which require Wudhu. For example, he can even pray with that Wudhu.

QUESTIONS & ANSWERS. CONTEMPORARY LEAGEL RULINGS IN SHI'I LAW IN ACCORDANCE WITH THE RULING
(FATAWA) OF AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU

The traditions concerning the signs of the last stage before the Zuhūr of our Imam (AS) mention music:
“& you shall see that music will be so prevalent that no one will dissuade others nor will he find in himself the need to do so. & you shall see that music would be openly played even in the two sanctuaries (the city of Makkah & Madinah).” (Mustanade Naraqi)

MUSIC Q 166] What is the limit separating lawful from unlawful music?

A] The separating limit is its being of suitable quality for the gatherings of amusement & of immorality.

Q 167] What is the criterion for prohibition regarding musical tunes? Is the criterion their actual use in songs by people of immorality or is it enough for them to be suitable for such purposes? Is there any difference in situation if they are used during the commemoration of Imam Husayn (AS) or Islamic songs, for example, etc.?

A] The rule also is their being suitable for gatherings (of amusement & of immorality) & their prohibition is absolutely not lifted by using them during the commemoration or otherwise, based on precaution.

Q168] What is the ruling on so-called music in present customary usage?

A] It is of two kinds. One of them suits the places of amusement & entertainment & thus listening to it is prohibited. The other one is other than this & therefore is not prohibited. (to be continued, insha-Allah, next week)

Paper # 22 
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

Imam Sadiq [a] was asked about the meaning of 'piety' when he replied: "Piety is that Allah does not miss you in the place where He has commanded you to be, & does not see (find) you where He has forbidden you from." Safinat-ul-Bihar, vol. 2, p. 678

GHUSL Q] Is it a condition for the validity of Ghusl that one’s entire body must be Pak before one commences to perform Ghusl?

A.378] It is not necessary that the entire body of a person should be Pak before Ghusl. So, if the body becomes Pak while pouring water over one’s body with the intention of the Ghusl, the Ghusl will be in order.

Q] Is the validity of Ghusl adversely affected if there exists a thing stuck on the body which would prevent water from reaching the skin?

A.383] All things which prevent water from reaching the body should be removed. If a person does Ghusl before ensuring that such obstacles have been removed, the Ghusl will be void.

Q] Is it necessary to include washing of hair in Ghusl?

A.385] While doing Ghusl, one should wash the short hair which are taken as a part of the body. Washing of the long hair is not obligatory.

Q] If a person does any act which would make the Wudhu void while he is performing Ghusl, will his Ghusl become void & should he start all over again?

A.392] If one does any act which would invalidate the Wudhu while doing Ghusl, one does not have to abandon the Ghusl & start all over again. In fact, one can continue with the same Ghusl till completion. However, in this situation, one will have to do Wudhu also, as per obligatory precaution.

QUESTIONS & ANSWERS CONTEMPORARY LEAGEL RULINGS IN SHI'I LAW IN ACCORDANCE WITH THE RULING (FATAWA) OF
AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU

The Holy Prophet (saww) has said, “The Almighty Allah has sent me as a mercy to the worlds, to guide the people. & He ordered me to eradicate the playing of flute & other instruments of music, all games of vice, idol (worship) & all practices of the days of ignorance.” (Mustadrak ul-Wasa’il, Chapter 79) (continued from last week – Paper # 21)

MUSIC Q169] Some types of music are broadcast before the recitation of the noble Qur’an or the Adhan, before the religious program begins or during. Is it permissible to listen to it?

A] The great majority of them are of the second type & thus are lawful.

Q 170] Musical interludes are music that precedes announcement of the news.

A] The same applies (see answer above)

Q 172] Is it permissible to listen to religious songs, for example, religious phrases that are composed with musical tunes that are common amongst the people of amusement & entertainment?

A] It is prohibited to listen to them. The same ruling applies to all phrases that are not for pleasure & amusement – such supplication or dhikr – but composed with these musical tunes. (to be continued, insha-Allah, next week)

PAPER NO. 23
QUESTIONS & ANSWERS OBTAINED FROM THE OFFICIAL WEBSITE OF
AYATULLAH AL-UZMA SAYYID ALI AL-HUSAYNI AL-SEESTANI DAMA DHILLUHU www.sistani.org

Imam Amir ul Mu'mineen Ali [a.s.] said to Imam al-Hassan & Imam al-Husayn (AS) when 'Abd-ur-Rahman ibn Muljam (the curse of Allah be upon him) had struck him (fatally with a sword): "I advise you (both) to fear Allah & that you should not hanker after the (pleasures of this) world even though it may run after you. Do not be sorry for anything of this world that you have been denied. Speak the truth & act (in expectation) for reward. Be an enemy of the oppressor & helper of the oppressed." Nahj-ul-Balagha, letter 47

BEARD Question: Is it permissible to shave the two sides of the face & leave the hair on the chin?

Answer: Shaving the beard is haram based on obligatory precaution, & this includes the hair that grows on the sides of the face. However, there is no problem in shaving the hair that grows on the cheeks.

Question: Is it permissible to shave beard, if one is faced with an unavoidable or a difficult situation?

Answer: A Muslim is allowed to shave his beard, if he is compelled to do so or if he is forced to shave it for medical reasons, etc. It also allowed if he fears harm to his life by not shaving or if growing the beard would put him in difficulty (for example, if it becomes a cause of ridicule & humiliation that is not normally tolerable by a Muslim).

Question: At times the big companies in Europe discriminate —among those who come to them seeking jobs— between those who shave their beards & those who don’t shave them. If this is true, then is it permissible to be clean shaven in order to get the job?

Answer: Shaving the beard —whose prohibition is based on obligatory precaution— would not become permissible just by the desire to get a job with these companies.

PAPER # 23 
QUESTIONS & ANSWERS. CONTEMPORARY LEAGEL RULINGS IN SHI'I LAW IN ACCORDANCE WITH THE RULING
(FATAWA) OF AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (continued from last week – Paper # 22)

Amir ul-Mu’minīn ‘Ali (AS) says, “Angels do not even enter a house that has wine, drum, tambourine or a flute. Even the prayers of the inhabitants of this house are unacceptable. They are deprived of barakat.” (Wasa’il ul-Shia)
Hazrat Imam ‘Ali ar-Riďa (AS) has said, “To listen to a musical instrument is one of the Greater Sins.” (Mustadrak ul-Wasa’il)

MUSIC Q173] Classical music is believed to soothe excited nerves, & is also prescribed at times for treatment of some psychological ailments. Is it permissible for me to listen to it?

A] Yes, it is permissible to listen to music which is not suited for the gatherings of amusement & entertainment.

Q 174] How about music with pictures that is associated with television films, popular serial programs, the aim of which is to raise the degree of excitement of the viewers in accordance with the atmosphere of the film. For example, if the exhibited scene is frightening, then this music helps in prompting fear & its effect on the viewers?

A] The great majority of them are of the lawful type.

A] It is permissible as long as they are not classified among the instruments of forbidden pleasure & amusement.

PAPER NO. 24 
QUESTIONS & ANSWERS OBTAINED FROM THE OFFICIAL WEBSITE OF AYATULLAH AL-UZMA
SAYYID ALI AL-HUSAYNI AL-SEESTANI DAMA DHILLUHU www.sistani.org

Quote of Imam Hasan Al-Askari (AS): A time will come when people's faces will be lit up with smiles but their hearts black, dark & evil. The sunnah will be bid'ah to them & bid'ah the sunnah. The faithfuls would be humiliated & the sinners honored & revered. Their leaders would be ignorant & oppressive & scholars under the thumbs of such tyrants & oppressors. (Mustadrak al Wasail)

A] Waqf or Endowment means that an individual sets aside a property in order that its benefits be used in a certain way which he or she has specified. In this case, the property itself can not be sold or be replaced , rather it must be maintained & its benefits must be disposed of in the way the donor specified. Therefore, the endowed property cannot be sold except in special cases which have been explained in detailed books & the benefits of that also can only be spent as he specified. If the waqf was for particular individuals, it must be divided among those same people. Since the original property must be kept & its benefits be used, naturally a person is needed to manage its affairs. Such a person is called a “Mutawalli” (trustee). If a trustee has not been appointed, the Hakim-e- Shari ( a Just Mujtahid) will appoint someone to manage its affairs. Naturally, the property must be placed in the hands of a trustworthy person who we are certain will act according to donator’s wishes & will not take possession of that property or betray the trust he was given.

PAPER NO. 25 
QUESTIONS & ANSWERS FROM THE BOOK "CURRENT LEGAL ISSUES" English Version of (Al-Mustahdathat
Minan Masa'il Ash-Shari'a) (according to Edicts of Ayatullah As-Sayyid Ali Al-Husaini As- Seestani)

In his last Will Imam Ali (a.s) said.. I advise you, & all my children, my relatives, & whosoever receives this message, to be conscious of Allah, to remove your differences, & to strengthen your ties.
I heard the Prophet (s.a.w.w.) say: Reconciliation of your differences is more worthy than all prayers & all fasting. Maintain communication & exchange of opinion among yourselves. Beware of disunity & enmity. Do not desist from promoting good deeds
& cautioning against bad ones. Should you do that, the worst among you would be your leaders, & you will call upon Allah
without response. Nahjuhl Balagha

Q] As a result of expansion, some cities which used to comprise a number of townships, have become very big ones. Do you consider such cities as one (physically) or the old demarcations between its different neighborhoods should be observed? Say, you set out on a journey heading to some other destination, from the easternmost point. The time for prayer was due, while you were still within its boundaries, that is in the westernmost point. Do you perform your prayer tamam (in its entirety) or qasr (shortened form). Also, when you return to such a big city & the time for prayer was due, while you were in its outskirts, do you say your prayer qasr or tamam? & what is the ruling on fasting in such a situation?

A] As explained in the question, such a city is considered one, i.e. the rule of different towns is not applicable. Of course, the yardstick in calculating the distance is the definition of Musafir (traveler). If such a city is very big & it fulfils the definition, when the person embarks on his journey from his neighborhood, though it be inside the city, the rule of Musafir applies here. Thus, the distance is calculated from the approaches of the neighborhood of the Mukallaf. If the definition does not apply unless he gets out of the city, the end of the city should be the start of calculating the distance from the edge of tarakkhus (the point at the parameter of a town, when, for instance, Adhan “call of prayer” can be heard).

Paper # 25
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

The Holy Prophet [s.a.w.w.] said: "Be careful of the prayers, for, on the Day of Resurrection, when Allah the Exalted, will bring the servant (for reckoning), the first thing that He will ask him about will be the prayer. If one brings it completely, he will be
of the people of salvation, otherwise, he will be thrown into Fire." (Bihar-ul-Anwar, vol. 82, p. 202)

A] The following doubts make prayers void:

1] Doubts about the number of Rak'ats occurring in obligatory prayers which consist of 2 Rak'ats, like, Fajr prayers, or prayers offered by a traveler.
2] Doubts about the number of Rak'ats occurring in prayers consisting of 3 Rak'ats, that is, Maghrib prayers.  
3] Doubt occurring in prayers of 4 Rak'ats as to whether one has performed one Rak'at or more.
4] Doubt in prayers of 4 Rak'ats before going to the second Sajdah, as to whether he has performed 2 Rak'ats or more.
5] Doubts between 2 & 5 Rak'ats or between 2 & more than 5 Rak'ats.
6] Doubts between 3 & 6 Rak'ats or between 3 & more than 6 Rak'ats.
7] Doubt between 4 & 6 Rak’ats or between 4 & more than 6 Rak’ats.
If a person has one of those doubts which makes prayers void, it is better for him to break the prayers if the doubt persists. In fact, he should prolong thinking about it so that the form of namaz changes, or till he loses all hope to ascertain the situation.

Paper # 26
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

The Holy Prophet [s] said: "The worship done by the one who earns his living on unlawful money is similar to a building
constructed upon sand." Bihar-ul-Anwar, vol. 84, p. 258

A] The following doubts should be ignored:  

1] Doubt about an act whose time of performance has already passed, like, during Ruku’ a person doubts as to whether he did or did not recite Surah al-Hamd,  
2] Doubt occurring after the Salaam of prayers,  
3] Doubt after the time of prayers has already passed,  
4] Doubt of a person, who doubts too much,  
5] Doubt by the Imam (one who leads the congregation prayers) about the number of Rak'ats when the ma'mum (follower) is aware of the number, & similarly the doubts of the ma'mum when the Imam knows the number of Rak'ats,  
6] Doubt which occurs in Mustahab prayers & Namaz of Ihteyat.

Paper # 27
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

Sulayman-ibn-Mahran said that he visited Imam Sadiq [a] while some of the followers (Shi'ah) were attending him [a] & he heard that the Imam [a], addressing them, said: "(Behave) to be as ornaments for us & not to be against us as shame. Tell people of goodness, & protect your tongues & hold it from excessive talk & offensive speech." (Al-Amali, by Saduq, p. 142)

A. Sajdah should be performed on earth, & on those things which are not edible nor worn, & on things which grow from earth (e.g. wood & leaves of trees). Details as under:

a] Turbatul Husayn (AS) is the best thing for performing Sajdah. After it, there are earth, stone & grass, in order of priority
b] Sajdah can be performed on things which grow from the earth, & serve as fodder for animals (e.g. grass, hay, etc.).  
c] Sajdah can be performed on flowers which are not edible & also on medical herbs which grows from the earth. But Sajdah on raw fruits is not permissible. 
d] Sajdah can be performed on limestone & gypsum, but the recommended precaution is that Sajdah should not be optionally performed on baked gypsum, lime, brick & baked earthenware, etc. 
e] It is permissible to perform Sajdah on cement (Contemporary Legal Rulings in Shi’I Law – Ayatullah Seestani)

Paper # 28
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA SAYYID
ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU  (unless otherwise indicated)

(to be continued next week)

f] Sajdah can be performed on paper, if it is manufactured from allowed sources like wood or grass, & also if it is made from cotton or flax.  
g] If a person does not possess anything on which it is allowed to perform Sajdah, or, even if he possesses such a thing, he cannot perform Sajdah on it due to severe heat or cold, he should perform Sajdah on asphalt or tar, & if that is not possible, on his dress or the back of his hand, or on any thing on which it is not permissible to perform Sajdah optionally. However, in such a situation, the recommended precaution is that as long as it is possible to perform Sajdah on his dress he should not do Sajdah on any other thing. 
h] The Sajdah performed on mud, & on soft clay on which one’s forehead cannot rest steadily, is void. 
i] If the Mohr sticks to the forehead in the first Sajdah, it should be removed from the forehead for the second Sajdah.

Paper # 29
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

In Iqab al-'a'mal, al-Saduq reports with his isnad from the Prophet (s.a.w.w.) that he said: "Whoever refutes the Ghibah of his brother that he hears in a gathering, God shall turn away from him a thous& kinds of evils in this world & the next. But if he fails to refute
 it & is even pleased thereat, his burden of sin is like that of the backbiter. (Ibid., Hadith No. 16340.)

A. 1166. It is Makrooh that a person in Namaz slightly turns his face towards right or left, an angle which would not be construed as deviation from Qibla, otherwise Namaz will be void. It is also Makrooh during prayers to shut the eyes or turn towards right or left, & to play with one's beard & hands, & to cross the fingers of one h& into those of another, & to spit.
It is also Makrooh to look at the writing of the holy Qur'an, or some other books or a ring. It is also Makrooh to become silent while reciting Surah al-Hamd, or any other Surah, or Zikr, so as to listen to some conversation. & in fact, every such act which disturbs attention & humility is Makrooh.

1167. It is Makrooh for a person to offer prayers when he is feeling drowsy, or when he restrains his urge for urinating or defecation. Similarly, it is Makrooh to offer prayers with tight socks which press the feet. There are other things also which are Makrooh in namaz. They are mentioned in detailed books on the subject.

Paper # 30
QUESTIONS & ANSWERS FROM CURRENT LEGAL ISSUES, ENGLISH VERSION OF (Al-Mustahdathat Minal
Masaa’il Ash-Shari’a) of AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU

The Holy Prophet [s.a.w.w.] said: "There will come a time for my Ummah when their rulers will be cruel, their scholars will be greedy
& have little piety, their worshippers (will act) hypocritically, their merchants will commit usury & conceal the defects of their buying & selling & their women will be busy with the ornaments of the world. Hence, at this time, the most vicious of them will dominate over them, & their good doers will invocate but they