Dead body of animals are also considered as najis?

Dead body of animals not slaughtered in the Islamic way are najis.

Does doubting about passing gas during namaz makes it baatil? Because I have been this issue of doubt for few years and I always redo my namaz about 5 times

That doubt does not invalidate the salat. There is no need to repeat it.

Okay I understand. But if its not a doubt and it’s really true,
May I know the fiqh law about this kind of situation please?

If you pass gas for certain then it invalidates your taharat and you would need to abort your salat, go make wudhu and repeat.

Does doubting about passing gas during namaz makes it baatil? Because I have been this issue of doubt for few years and I always redo my namaz about 5 times

That doubt does not invalidate the salat. There is no need to repeat it.

Okay I understand. But if its not a doubt and it’s really true,
May I know the fiqh law about this kind of situation please?

If you pass gas for certain then it invalidates your taharat and you would need to abort your salat, go make wudhu and repeat.

May I know, If I make mistakes in the sunnat acts of my namaz, make my salat invalid ? For example, doing mistake in salwats or all the Allahu Akbar that are not wajib.
Also, when I am doing my wuzu, and my arms touch or touch something like, the door or my clothes, make it invalid?

1. Can you explain the errors more specifically?

2. You Wudhu is fine

I mean, For example , I say the salwat of the rukuh and I do mistake.
Or for example I do mistake when I say the sunnat Allahu Akbar of my namaz .

Do I have to repeat my namaz? Or its ok because its in the sunnat zikr of my namaz , so if I make mistake its not a problem?

You can do sajdata al-sahw for mistakes in your recitation but if you correct the recitation while in salat there is no need to make sajdata al-sahw.

May I know, If I make mistakes in the sunnat acts of my namaz, make my salat invalid ? For example, doing mistake in salwats or all the Allahu Akbar that are not wajib.
Also, when I am doing my wuzu, and my arms touch or touch something like, the door or my clothes, make it invalid?

1. Can you explain the errors more specifically?

2. You Wudhu is fine

I mean, For example , I say the salwat of the rukuh and I do mistake.
Or for example I do mistake when I say the sunnat Allahu Akbar of my namaz .

Do I have to repeat my namaz? Or its ok because its in the sunnat zikr of my namaz , so if I make mistake its not a problem?

You can do sajdata al-sahw for mistakes in your recitation but if you correct the recitation while in salat there is no need to make sajdata al-sahw.

I have a question concerning gusl.

We can do ONE ghusl for many niyyat right?

So, If someone have to make two wajib ghusl, and , after finishing his ghusl, she is not sure if he made the niyyat of the second gusl.
For example, I do one gusl for gusl hayz and janabat,
But after my gusl, I dont remember if I said the niyyat for jannabat.

So , my question is, when we do gusl, and we forget to say the niyyat, but , we are aware that we are making this gusl,
The ghusl still correct?

Yes you can do one ghusl with intention of different ones.

The intention does not need to be said aloud but one should know what they are doing ghusl for.

I heard that, when we do the massa of feet, we have to get lower to do it , but we can’t lift our feet.

So if, When I do my massa, My toes come off the ground but not my feet, is it invalid?

There is no problem with lifting your feet but keep them stationary when wiping them.

If I do sajda e sahw , for precaution, to correct the error of makhraj,

But after the salam of my namaz, I forgot and I started to do an other ibadat, like tasbi or an other namaz. And after that, I did my sajda.
My sajda still valid? Because I didnt perform it directly after my namaz

I mean, If we do another action before the sajda e sahw , the sajda still valid?
Or its obligatory to do it directly after the end of the namaz?

Ruling 1232. If a person intentionally does not perform sajdatā al‑sahw after the salām of the prayer he commits a sin; and based on obligatory precaution, he must perform it as soon as possible. And in the event that he inadvertently does not perform it, he must perform it as soon as he remembers and it is not necessary for him to perform the prayer again.

I would like to know, from when we can say and consider a person as kathirul shak please ?
Is it if a person doubt at least in 3 of the 5 obligatory prayer per day ?

Because, I doubt frequently sometimes in my numbers of rakat, or my wouzou, or my pronounciation of makhraj but I am not sure if I am in the category of kathirul shak.
I am used to repeat each namaz more that 1 time.

Also, is it a kind of gunnah because it means that I am not concentrating in my namaz?
Please , is there any way to cure this?
I am really scared because it affects my imaan seriously.

Here are the rulings of Ayatollah Sayed Sistani in regard the one who has Kathiratu Shakk

Ruling 1170. An excessive doubter is someone who doubts excessively, i.e. a person who doubts more than usual when compared with other people who are like him in terms of being subject to the same factors that cause one to have an unsettled mind. An excessive doubter is not only someone who has already made a habit of doubting excessively; rather, it is sufficient for one to be in a state of developing a habit of doubting [for him to be considered an excessive doubter].

Ruling 1171. If someone who doubts excessively doubts whether or not he has performed an obligatory component of the prayer, he must assume he has performed it. For example, if he doubts whether or not he has performed rukūʿ, he must assume he has performed rukūʿ. If he doubts whether or not he has performed an act that invalidates prayers – for example, he doubts whether he performed ṣubḥ prayers as a two rakʿah prayer or as a three rakʿah one – he must assume he has performed it correctly.

Ruling 1172. If a person doubts excessively about a particular act of the prayer such that his excessive doubting is considered to be only with regard to that particular act, in the event that he has a doubt about another act of the prayer, he must act according to the instructions concerning that doubt. For example, if someone who doubts excessively about whether or not he has performed sajdah also doubts whether he has performed rukūʿ or not, he must act according to the instructions concerning that doubt; i.e. if he has not gone into sajdah he must perform rukūʿ, and if he has gone into sajdah he must dismiss his doubt.

Ruling 1173. If a person always doubts excessively in a particular prayer – for example, in the ẓuhr prayer – such that his excessive doubting is considered to be only with regard to that particular prayer, then, if he doubts in another prayer, such as the ʿaṣr prayer, he must act according to the instructions concerning that doubt.

Ruling 1175. If a person doubts whether or not he has become an excessive doubter, he must act according to the instructions concerning doubts [and not consider himself to be an excessive doubter]. Furthermore, as long as someone who is an excessive doubter is not certain that he has returned to a state that is normal among people, then, if his lack of certainty about this stems from being unsure about a change having taken place in his condition rather than from a doubt in the meaning of being an excessive doubter, he must dismiss his doubt [and consider himself to be an excessive doubter].

Ruling 1176. If an excessive doubter doubts whether or not he has performed a rukn and dismisses his doubt but later realises that he had actually not performed it, in the event that he has not started to perform the next rukn, he must perform that rukn [about which he doubted] and what follows it. However, if he has started to perform the next rukn, then based on obligatory precaution his prayer is invalid. For example, if he doubts whether he has performed rukūʿ or not and dismisses his doubt, in the event that before performing the second sajdah he remembers he has not performed rukūʿ, he must go back and perform rukūʿ; but if he remembers this in the second sajdah, then based on obligatory precaution his prayer is invalid.

Ruling 1177. If a person who doubts excessively doubts whether or not he has performed an act that is not a rukn and dismisses it and later realises that he had not performed it, in the event that the time for performing that act has not passed, he must perform it and what follows it. However, if the time for performing it has passed, his prayer is valid. For example, if he doubts whether or not he has recited Sūrat al‑Ḥamd and dismisses his doubt, in the event that he remembers in qunūt that he has not recited Sūrat al‑Ḥamd, he must recite Sūrat al‑Ḥamd and the other surah; but if he remembers this in rukūʿ, his prayer is valid.

If after performing my namaz maghrib , I saw that we can see me through the window glass.

But the glass, was not in front of me but on the side.

My namaz magrib still valid? I just covered the glass and continue with Isha

Your prayer is valid