Answer: As long as it is not known that the hands of the shopkeeper were Najis, the food is to be considered Tahir, and it is not necessary to investigate further.

Answer: If the need to work at that place reaches the level of necessity, then he should pray in time in whatever way possible: even just by indicating [by lowering the neck halfway for ruku' and fully for sajda]. However, such a situation would arise only exceptionally. So he should fear Almighty Allah and not accept a job which leads to neglecting the pillar of faith; thus, he should remember the words of the Almighty: "And whosoever fears Allah, He will make a way out for him [from difficulties] and provide for him from where he does not expect." (65:2)

Answer: If you do not know that the clothes have come into contact with a source of najasah (impurity), you can consider them tahir (pure).

Answer: It is necessary to inform the patient about the situation and seek his consent on using the drug on him, except when he is sure that the drug would not cause side effects and that the doubt is only about its benefit [or otherwise].

Answer: It is permissible, if one refrains from forbidden looking and touching, except where the check up of the patient requires them.

Answer: The woman and her guardians should give importance to the qualities of the man she chooses to marry. She should not marry except a man who is religious, chaste, of good character, not a drunkard or someone who commits sins and evil deeds. It is better not to reject the proposition of a man who is religious and of good character. The Prophet has said, “When a man whose religion and character pleases you comes to you [with a proposition], then marry him. If you do not do so, there will be chaos and a great corruption in the world.” It is not good to rely on Istikhara when he/she can do research about the character and background of someone who comes with a proposal.

Answer: What has been recorded in this book from words and sayings of the Commander of the Faithful, Ali (A.S) is, without doubt, at the peak and pinnacle of eloquence after the words of Allah, the Exalted, and those of His Prophet (S). That is because the book offers innate (fitri) methods of thinking and reflection on the universe and the realities in it. As well, the book provides an exposition of the tenets of Islam, its teachings, guidelines and traditions which human life is based upon. Also, the ways to self-purification and development of the soul, the purposes of Shari'ah which provide the basis of religious laws have been put forward. Similarly, the etiquettes of statesmanship, its conditions and necessary qualifications, the method of praising and glorifying Allah, invocation and supplication etc. have been explained.
This precious book, on the other hand, is a true mirror showcasing the history of Islam and the events that took place following the demise of the Holy Prophet (S) especially the period of the caliphate of Imam Ali (A.S) encompassing an important part of his normative conduct, moral virtues, knowledge and jurisprudence.
It is befitting for all Muslims to benefit from this book in their religious matters, to learn from it and use it for self-purification. I recommend all – especially the youth – to give special importance to studying this book, reflecting on it and memorizing a part of it. What is expected of those who claim to love the Imam and who wish to have lived in his time so that they could hear his advice and benefit from his guidance and walk in his path, is to fulfill their wish by benefiting from the contents of this book.
The Commander of the Faithful, Ali (A.S) said during the Battle of Jamal: "I am accompanied, in this battle, by those who are still in their fathers' loins and their mothers' uteruses." He referred to those whose true intentions based on their aspirations and desires concerning the presence of the Imam of Time (A.S) and obedience to his commands, God is aware of. These are people who – on the Day of Judgment when every people will be resurrected with their leaders (good or bad) – will be resurrected with divine saints (awlia). That is because they acted upon the teachings of the Commander of the Faithful (A.S) without casting doubt or making an excuse or showing their attachment towards him by expressing their desires only.
It is befitting for Muslim rulers to fulfill the duties which the Imam (A.S) has laid upon people like them; to obey his orders and endeavor to walk in his footsteps in terms of their conducts and deeds. Muslim rulers should consider themselves as though they are governors appointed by the Imam so that the degree of their adherence and abidance to his commands may be made known.
We pray to God, the Exalted, to assist us all and guide us in the right path and protect us from the evils of carnal desires. Indeed, success and victory is granted by the Lord only.

Answer: Attending your classes and studying in the month of Ramadhan is not a valid excuse to escape fasting. Of course, if one is left with one of the two options i.e. he should attend his class or observe fast and that not attending his classes will put him into such difficulty that is not bearable normally, he should make niyyah of fasting at dawn and should abstain from eating and drinking until it becomes extremely difficult to fast in which case it is permissible to eat or drink at the time of extreme hunger and thirst sufficing to the necessary amount (of food or water). He should observe the qadha of that day after the month of Ramadhan and he will not be liable to any kaffara.
If a person has the means and can go out of the city with the intention to travel as far as 44 kilometers, he can go on a short journey and break his fast during the journey and come back to his hometown to attend his classes or exams.
One should travel 44 kilometers to break his fast. If the outward and return distances make 44 km, he should break his fast. Remember, the beginning of 8 farsakh (44 km) should be calculated from a point beyond which he will be deemed a traveler, and this point is represented by the last boundary of a city. In certain very big cities, it would be probably reckoned from the end of locality.

Answer: He who fears for himself of falling ill as a result of fasting is not required to fast. Nor is he who believes that fasting would worsen his poor state of health in any way, be it hampering his recovery or increasing his pain. This should, however, be commensurate with what is generally accepted in these circumstances. If he fears that fasting might be harmful to him, it is permissible to break his fast. And if his illness continues until the next Ramadhan, Qadha is not obligatory but he should give 750 grams of food (wheat, flour or bread or any kind of food) for each day to poor Shiites. If he recovers within the same year, only Qadha is obligatory on him and he will not have to pay kaffara.
As for a patient whose health is not affected by fasting, he must fast and his fasting is in order.

Answer: It is preferable for the fasting person not to swallow phlegm that has reached the mouth as a measure of recommended precaution, although it is permissible for him to swallow it. Similarly, it is permissible for him to swallow the saliva that has gathered in the mouth, even in large quantities.