Q1: It often happens that I shake hands with someone while my hands are wet. I do not know whether the one with whom I shook hands is a Muslim or an unbeliever (kafir), who is not regarded as ritually pure (tahir). Is it obligatory for me to ask him in order to make sure?
A: Certainly not. It is not obligatory for you to ask him. You may say "the hand with which I touched his hand was ritually pure." (FM, pp. 398-99)
Q2: A university student, businessman, tourist or some such person travels to a non-Muslim country, say, Europe, such that scarcely a day passes without direct contact with its Christian and Jewish inhabitants, with the attendant moisture exchange in the cafe, or at the barber shop, doctor's office, dry cleaner's, etc. making it difficult to count (the places). What should he do?
A: He should assume the ritual purity of their bodies as long as he does not know that their ritual impurity (najasah) was acquired from an external source. (FM, p. 399)
Q3: If I move into a place which was inhabited before me by people who are not judged to be ritually pure, is it correct for me to consider everything ritually pure?
A: Yes, consider everything ritually pure if you do not know or are unsure of its ritual impurity. (FM, p. 399)
Q4: An electrically-operated washing machine can dry clothes, after the water supply is cut off from it, due to the power of spinning rather than squeezing. Is that enough for their ritual purification (tathir)?
A: Yes, that is enough for their ritual purification. (FM, p. 398)
Q5: Some people throw newspapers, magazines and some respected books in the garbage, although they contain some verses of the Qur'an or names of Allah (s.w.t.).
A: This is not permissible and it is obligatory to take them out of such places and to purify them if they have come into contact with some ritual impurity. (FM, p. 419)
Q6: Some types of soap which are imported from outside contain lard in their ingredients but at the end, only 5% remains in them. In that case, is the ruling of transformation (istihalah) applicable (to it) and (is the soap) ruled to be ritually pure, or does it remain ritually impure?
A: It remains ritually impure. God knows best. (MMS, p. 17, Q17)
Q7: What is the ruling on blood that coagulates under the fingernail, this being the result of a blow or some other cause? This blood then moves gradually to the outside and it is not possible to remove it. Is this blood ritually impure or ritually pure? And how is it treated if it is considered ritually impure?
A: If it does not change (into something other than blood), it is to be considered ritually impure, and it is obligatory to remove it if there is no difficulty in doing so. But if it presents a problem, then that which seems apparent is to substitute tayammum for wudu' and ghusl. God knows best. (MMS, p. 21, Q33)
Q8: Some food items given to poultry are mixed with 30% pig bones which helps the chicken gain weight at the rate of about 2 kg in 40 days. What is the ruling on this and is there any objection to it?
A: This precludes neither the permissibility of consuming its meat nor its ritual purity, if it is slaughtered in the Islamic manner. But it is preferable to keep animals away from these food items. God knows best. (MMS, p. 27, Q50)
Q9: What is the ruling on someone who performs one of the obligatory ghusls and, after completing the ghusl or a few hours thereafter, he finds something that prevented the water from reaching a finger of his left hand or a toe of his left foot. Is he obligated to repeat the ghusl of the entire left part, or is it adequate to wash only that spot with the intention of ghusl?
A: It is enough to wash that spot only and, based on obligatory precaution, he should combine it with wudu' if a hadath has taken place during that time. God knows best. (MMS, p. 19, Q25)
Q10: A woman has regular periods and on the seventh day she is free of menstrual blood. But after relations with her husband, blood returns and continues until the tenth day and then stops. In this case, is there any sin or is expiation obligatory for her?
A: There is no sin on her part and no expiation is needed in the hypothetical question. God knows best. (MMS, p. 20, Q28)
Q11: If a woman with regular menstrual cycle notices, during 2 or 3 days of her cycle, intermittent blood which has none of the characteristics of hayd. Then, she sees blood with the characteristics of hayd for 5 days -- which altogether makes 7 (days). What is the ruling on her?
A: The intermittent blood is not hayd because the minimum number of days for it to be hayd is 3 days. However, what she sees in the 5 days is considered hayd. (MMS, p. 35, Q73)
Q12: Is a woman with light (qalilah) or moderate (mutawassitah) bleeding (istihadah) obligated to perform the wudu' between two prayers even if no blood is found between them (the prayers)? How about tawaf and its prayer?
A: It is not obligatory, assuming that the blood has stopped and the cotton was not stained by it. (MMS, p. 21, Q31)
Q13: Is a man permitted to have relations with his wife after her nifas period lasting 10 days has ended, while being aware that blood continues, with the characteristic of istihadah, to flow from her for more than 18 days?
A: It is permissible, although it is preferable to take precautions from the 10th until the 18th day. (MMS, p. 20, Q29)
Q14: Is nifas applicable only upon giving birth? Or is it deemed to occur simply because of a delivery, regardless of whether it is full-term or not -- such as the miscarried foetus with a soul or without a soul, or the miscarried mudgah (lump of flesh) or 'alaqah (blood-clot)?
A: The ruling of nifas between a full-term creation and others to which the term "birth" can be applied do not differ in their implementation. As for the blood that exits with the mudgah and 'alaqah, applying the ruling of nifas to them is problematic, rather forbidden. (MMS, p. 21, Q30)