Can we offer our zakāt to charitable institutions, such as the Imam Khomeini Relief Organization (kumītih imdād imām khumiynī), if they intend to use it to purchase necessary household items for the newlywed young women under their care?
Would it be problematic if men participating in the mourning ceremonies held in commemoration of the Ahl al-Bayt hear the cries and moans of the non-maḥram women participating in these programs given that men and women are seated in adjacent rooms?
If we spend some money or property whose khums we have already paid or that is given to us as a gift, and is therefore exempt from khums, toward our necessary expenses, are we allowed to deduct the amount of such khums-exempt money or property from our surplus income at the end of our religious fiscal year when calculating the amount of khums we must pay?
Given that one of the conditions of a person that witnesses a divorce is that he must partake of the quality of virtue (ʻadālah), what is one to do if the agent (wukalāʼ) of the husband consider one to be virtuous (ʻādil) whereas one knows oneself to be deprived of this quality.
While standing or walking in streets we are sometimes splashed with the rainwater that gathers in puddles when passing cars drive through them at high speed, or the liquid that occasionally spills from garbage trucks may get splashed onto our clothes. Are these liquids to be treated as canonically impure?
Given that supererogatory fasting is invalid if one is under the obligation to observe compensational fasting (ṣawm al-qaḍāʼ), would it be correct if a person who intends to embark on the ritual retreat of iʻtikāf * starts the first day of the ritual retreat observing supererogatory fasting, due to not knowing the aforementioned precept regarding supererogatory fasting, but then, after being informed of the aforementioned precept, corrects his intention and changes it to compensational fasting prior to noontime? Would his ritual retreat be valid?