Chapter 8
Najaasat
Impurities
Bahar E Shariat – Vol 2 – Purification – Taharat
Hadith 1: It is in Sahih
Bukhari and Muslim from Asma’ bint Abu Bakr (May Allah Almighty be pleased with her) that a
lady said, ‘Ya RasoolUllaah (SallAllaahu alaihi wa aalihii wasallam)! When our
clothing is soiled by some blood of Haidh, what should we do?’ He said,
‘When blood of Haidh soils the clothes of any of you, first scrape it off, then
wash it with water and thereafter read Namaaz in it.’
Hadith 2: It is reported in Sahihain
that Umm ul Momineen Siddiqa (May Allah Almighty be pleased with her) says, ‘I
used to wash off any semen from the clothing of RasoolUllaah (SallAllaahu alaihi wa aalihii wasallam)! and he would
then go out for Namaaz and the signs of it being washed would be
evident.’
Hadith 3: It is in Sahih Muslim
that she (May Allah Almighty be pleased with her) says, ‘I
used to rub out (i.e. wash out) the semen from the clothing of RasoolUllaah (SallAllaahu alaihi wa aalihii wasallam)! and RasoolUllaah (SallAllaahu alaihi wa aalihii wasallam)! would thereafter
perform Namaaz in them.’
Hadith 4: It is in Sahih Muslim on the authority of Abdullah ibn Ab’bas (May Allah Almighty be pleased with him) that RasoolUllaah (SallAllaahu alaihi wa aalihii wasallam)! said,
‘When skin (animal hide) has been cooked (boiled) it becomes Paak (pure).’
Hadith 5: Imam Maalik reports from Umm ul Momineen Sayyidah Siddiqa (May Allah Almighty be pleased with her) that RasoolUllaah (SallAllaahu alaihi wa aalihii wasallam)
commanded that when the hide of the dead animals are cooked (boiled) they
should be used.
Hadith 6: Imam Ahmed, Abu Dawud and Nasa’i have reported that RasoolUllaah (SallAllaahu alaihi wa aalihii wasallam) forbade
the use of the skins of beasts of prey.
Hadith 7: It has
been mentioned in another narration that RasoolUllaah (SallAllaahu alaihi wa aalihii wasallam) forbade
us from wearing and sitting on them
Laws of Jurisprudence Regarding
Impurities
Impurity (Najaasat) is
of two types. The one is that concerning which the ruling is absolutely severe.
This type of impurity is called ‘Ghaleeza’ (i.e. major impurity). The second
type is that regarding which the ruling is not as severe. This is called ‘Khafeefa’ (i.e. minor impurity).
Law: The ruling in regards to Najaasat-e-Ghaleeza is that if the
clothing or body is polluted by it and this pollution is more than one dirham,
then to clean it off is Fard. If one performs Namaaz in this condition without
cleaning it off the Namaaz will not be valid at all. If one intentionally
performed Namaaz in this condition it is regarded a sinful act and if one did
this with the intention of vilification and contempt then it is kufr. If the impurity is equivalent to
the size of a dirham, then to clean it is Waajib (compulsory) and it is
Makruh-e-Tahreemi to read Namaaz without cleaning it off. In other words, it is
Waajib (compulsory) to repeat such a Namaaz. If one read Namaaz in this
condition intentionally then he is regarded as being sinful as well. If the
impurity is less than the size of a dirham then it is Sunnat to cleanse it,
meaning that the Namaaz will still be regarded valid even if it was not cleaned
but it is Khilaaf-eSunnat, i.e. contrary to the Sunnat. It is better to repeat
that Namaaz.
Law: If the impurity is thick in nature, such as faeces, horse and
donkey dung and cow dung etc. then the ruling regarded it being equivalent, or
more or less than a dirham actually means that it should be equivalent, or more,
or less than a dirham in weight. Here, the weight of a dirham in Shariat is 4
and half mashas (This is approximately 4.7 grams. Some say it is equal to
approximately 4.25 grams. The measure of 3 Masha, 1 and 1/5 ratti is
approximate 3.144 grams) and in the case of Zakaat the weight of a dirham
is counted as 3 Masha and 1 and 1/5 ratti. If the impurity is thin, such as in
the case of the urine of humans or alcohol then its comparison to a dirham is
based on its length and breadth. The Shariat has stipulated its quantity and
measure to be that which is equivalent to the depth of the palm of the hand.
The manner of deducing this, is to spread open the palm, keeping it nice and
flat then slowly pour onto the palm the maximum amount of water that can remain
on it. The size of the dirham will thus be regarded based on the extent of the
water on the palm and here (in India) the size of a dirham is approximately the
size of an Indian rupee.
Law: If impure oil fell onto the
clothing and the area it soiled was not equivalent to the size of a dirham but
thereafter it spread and covered the area equivalent to the size of a dirham,
then in this regard there is a vast difference of opinion amongst the Ulama but the superior view is that it
is Waajib to purify (clean) the clothing.
Law: The ruling in regards to
Najaasat-e-Khafeefa is that if it has polluted less than quarter of the portion
of the clothing or part of the body, then it is excused (pardoned) and Namaaz
in this condition will be valid. If the entire one quarter of that portion of
the garment or part of the body is polluted by it then without washing it clean
the Namaaz will not be valid.
Note: An example of this is that it has polluted the skirt (i.e. lower
portion) of a garment then it should be less than a quarter of the skirt.
If it has polluted the sleeve then it should be less than quarter of the sleeve
and similarly if it has polluted the hand then it should be less than quarter
of the hand for it to be excused.
Law: The different laws which have been stipulated
in regards to Najaasat-e-Ghaleeza and Najaasat-e-Khafeefa are only applicable
when they pollute the body or clothing. If they fall into (i.e. pollute)
anything which is fluid like, such as water or vinegar, then all of it will
become Na-Paak (contaminated and impure) be it Ghaleeza or Khafeefa even if
just a single drop falls into it, unless that fluid like substance does not
fall within the category of being regarded as a Dah-Dardah.
Law: Najaasat-e-Ghaleeza is that
which comes out of the body of a human and necessitates Wudu or Ghusl, such as;
faeces, urine, flowing blood, pus, mouthful of vomit, the blood from Haidh
(menstruation), Nifaas (postnatal bleeding) or Istihaaza (irregular vaginal
bleeding), Mani (semen), Mazee (pre-ejaculation fluid also known as prosthetic
fluid, or pre-seminal fluid) and Wadi (urinary fluid).
Law: As long as the blood on the
body of a Shaheed Faqih (i.e. one who is regarded as a Shaheed [martyr] by the
Shariah) does not separate from his body it is regarded as being pure.
Law: The water (fluid) which
comes out of an infected eye is Najaasat-e-Ghaleeza. Similarly, the fluid which
is discharged from the breast or naval due to pain (or infection) is regarded
as Najaasate-Ghaleeza.
Law: If phlegm is discharged from the nose or the mouth, it is not
regarded as being impure even if it came from the stomach or even if it is due
to an illness.
Law: The urine of milk drinking
child be it a male or female is Najaasat-e-Ghaleeza. There is a common theory
amongst the laymen that the urine of milk drinking children is Paak (pure).
This is completely incorrect.
Law: If a milk drinking baby
(infant) vomits milk, it will be regarded as Najaasat-e-Ghaleeza if it is a
mouthful of vomit.
Law: The flowing blood of every
animal which lives on land, the flesh of the carrion (dead animal) and its fat,
Haraam quadruped animals such as the dog, lion, fox, cat, rat, donkey, mule and
elephant; the faeces of a swine and its urine; the dung of a horse; the
droppings of every Halaal quadruped animal such as the dung of the buffalo, the
droppings of goats and camels; the droppings of birds which do not fly at a
height, such as chickens and ducks, be they big or small; every type of alcohol
and that which causes intoxication, toddy drink, date liquor; the urine and
stool of a snake and the flesh of those wild snakes and frogs which have
flowing blood in them even if they have been made Zibah are regarded as
Ghaleeza. The same applies to their skin even if it has been boiled (i.e.
tanned) and the flesh, bones and hair of the swine even if it has been made
Zibah. All that which have been mentioned above are categorised as
Najaasat-e-Ghaleeza.
Note: If that animal which has flowing blood dies without being made
Zibah according Shariah it is regarded as carrion even if it was made Zibah,
i.e. slaughtered, such as in the case of the Zabiha of a Majoosi, i.e. fire
worshipper, idol worshipper or murtad (apostate) even if he sacrificed an
animal that is Halaal for consumption, such as a goat etc. the meat and skin
etc. of such an animal has become impure. If a person slaughters a Haraam
animal using the Shariah method of Zibah then its meat has become Paak (pure)
even though it is Haraam to eat. This ruling excludes a swine, as it is Najis
ul Ain, i.e. intrinsically impure. It can never become pure in any way.
Law: The blood of a lizard or
chameleon is Najaasat-e-Ghaleeza.
Law: If the syrup (sap) from
grapes falls onto the clothes then even if many days pass the clothing is still
pure.
Law: The discharge (fluid) from
the trunk of an elephant and the saliva (dribble) of a lion, dog, cheetah and
other quadruped beasts of prey is Najaasat-e-Ghaleeza.
Law: The urine of animals whose
flesh is Halaal (such as cow, ox, buffalo, goats/sheep and camels etc.), the
urine of horses and the droppings of those birds whose flesh is Haraam be they
predatory birds or not (such as crows, eagles, falcons, hawks and female hawks)
is regarded as Najaasat-e-Khafeefa.
Law: The droppings and urine of a
bat are both regarded as being pure.
Law: The droppings of high flying
Halaal birds such as pigeons, starlings, wild-ducks, geese etc. are regarded as
being pure.
Law: The ruling in regards to the cud (Cud is the portion of food
that returns from the ruminant’s stomach, into the mouth to be chewed for the
second time. A ruminant is an animal that digests plants, grass etc. by
initially softening it in the animals first stomach then regurgitating the
semi-digested mass known as cud and then chewing it again) of every quadruped
animal is the same as the ruling in regards to its faeces.
Law: The ruling in regards to the
bile of every animal is the same as the ruling in regards to its urine. The
bile of Haraam animals is Najaasat-e-Ghaleeza and the bile of Halaal animals is
Najaasat-eKhafeefa.
Law: If Najaasat-e-Ghaleeza mixes
with Najaasat-e-Khafeefa then all of it is Najaasat-e-Ghaleeza.
Law: The blood of fish, other
aquatic creatures, bed-bugs and mosquitoes, the perspiration, the saliva of
donkeys and mules is regarded as being pure.
Law: If the very light spray
(drops) of urine such as the size of the tip of a needle get onto the body or
clothing then the body and the clothing is still regarded as being Paak (pure).
Law: If the clothing on which
such a light spray of urine (as mentioned above) touches any water then even
that water will not be regarded as being Na-Paak (impure).
Law: That blood which has not
oozed (flowed) out of a wound is regarded as being pure.
Law: The blood which remains in the meat, spleen or liver is
regarded as being pure but if these things are soaked in flowing blood then it
is regarded as being Na-Paak (impure). They will not be deemed as being Paak
(pure) until they have been washed.
Law: If a person read Namaaz
whilst carrying a stillborn child in his arms then the Namaaz will be invalid
even if the child was given Ghusl. However, if a person carried a child who was
born alive and then died even without giving the child Ghusl in his arms and
read Namaaz then the Namaaz will still be invalid. If one carried the child in
his arms and read Namaaz in this condition, after giving the child Ghusl then
the Namaaz will be valid but to do this is contrary to that which is Mustahab
(desirable). These rules apply when it is a Muslim’s child. If it is the dead
child of an unbeliever then the Namaaz will not be valid under any condition;
i.e. whether the baby was given Ghusl (a bath) or not.
Law: If one performed Namaaz
having a bottle in ones pocket etc. which contains urine, blood or alcohol then
in this case the Namaaz will not be valid. If there is an egg in ones pocket
and its yolk has turned into blood then in this case the Namaaz will be
regarded as valid. Law: If one unrolled a woollen garment (i.e. its seams were
opened) and a dried up rat was found inside then if it had a hole in it (i.e.
if the garment had a hole) then one must repeat the Namaaz of 3 days and 3
nights (if Namaaz was read in it for many days). If there was no hole in it
then one must repeat all the Namaaz which one read in this garment.
Law: If there is Najaasat-e-Ghaleeza on different portions of a
garment or different parts of the body and it is not equivalent to a dirham on
any one place but if it is gathered, it will be equivalent to a dirham then in
this case the Najaasat will be regarded as being equivalent to a dirham and if
it is more then in the case of it being more then in Najaasat-e-Khafeefa as
well. The ruling will be given in regards to all of it being put together, i.e.
the total amount of Najaasat will be counted.
Law: The milk of Haraam animals
is regarded as Najis (impure). However, the milk of a female horse is regarded
as being pure but to consume it is not permissible.
Law: If rat droppings become
mixed and ground in wheat or if it fell into oil then the oil and flour is
regarded as being pure. However, if there is any alteration in its taste then
it is regarded as being Najis (impure). If it becomes mixed in roti (bread)
then the parts and pieces around it should be removed and there is no harm in
the remainder.
Law: The droppings and the fluid
of the silkworm is regarded as being pure.
Law: If pure (clean) clothing was
wrapped in impure clothing or if impure clothing was wrapped in pure clothing
and the impure clothing causes the pure clothing to become wet (damp), then in
this case the pure clothing will not be regarded as being impure, on condition
that the colour or the smell of the impurity is not visible on the pure
clothing; otherwise it will be regarded as impure even by merely becoming damp.
However, if it becomes wet it will be regarded as being impure and this is in
the case where the impure clothing is soaking with water; if the wetness of
urine of alcohol is in it then the pure clothing will be regarded as impure
even if it becomes damp through this. If the impure clothing was dry and the
pure clothing was wet and the impure clothing became damp through the wetness
of the pure clothing, and the impure clothing became so wet that this wetness
seeped from the impure clothing onto the pure clothing then this too has become
impure otherwise not.
Law: If wet feet are placed on
impure earth or on bedding then the feet will not be regarded as being impure
even if the imprint of the wet feet is evident on it. However, if the earth or
bedding becomes so wet with the wetness of the feet that it rubs on to the feet
again then in this case the feet will become impure.
Law: If one places his dry feet
on wet impure earth or on impure bedding and its wetness came onto the feet
then the feet will become impure. If they are merely moist then it is not
regarded as being impure.
Law: If an area was prepared with
cow dung and it has already dried then keeping wet clothes on it won’t make it
impure until such time that the wetness of the clothes does not reach it to the
extent where this wetness now comes out of it and rubs back onto the clothing
from the dung.
Law: If one slept whilst wearing
Najis (impure) clothing or slept on impure bedding and perspired, then in this
case if the impure area became wet due to the perspiration and the body then became
wet with it then he has become impure otherwise not.
Law: If wind passed over something impure and then touched the
body or clothing, it will not make it impure.
Law: If the gusset of the clothes
was wet and one passed wind then the clothing will not be regarded as being
impure.
Law: If the smoke from some
impure thing comes onto the body or clothing, it will not make it impure. The
same applies to the steam that came out when burning something which is impure.
It will not make the body or clothing impure even if it causes the entire
clothing to become wet. However, if the signs of impurity become visible on it
then it will be regarded as being impure.
Law: If the smoke of a dung-cake
(used to burn when cooking etc.) touches the roti (bread), it will not cause it
to become impure.
Law: If some impure thing was thrown into the
water of a DahDardah and due to this drops of water splashed onto the clothing;
the clothing will not be impure. However, if you are aware that those drops are
from the impure substance or thing then in this case the clothing will be
impure.
Law: If flies flew over faeces
and then sat on clothing the clothing will not be impure. Law: The mud (sludge)
on the road is regarded as being pure until such time that its impurity is not
known; so if it comes onto the feet or clothing and one reads Namaaz without
washing it off the Namaaz will be valid but it is better to wash it off.
Law: If water was being sprinkled on the road and tiny drops
from the ground splashed onto the clothing then in this case the clothing will
not become impure but it is better to wash it.
Law: If the skin of a human even
if it be the size of a finger nail, falls into some water (i.e. less than the
amount of Dah-Dardah), it will make the water impure and if the fingernail by
itself falls in then it is not impure.
Law: If one cleaned one’s self
after passing stool or urine with clods and thereafter that area began to
perspire and the perspiration got onto the clothing, it will not make the
clothing impure.
Law: If impure water was mixed in
pure sand, it has become impure.
Law: If impure chaff was mixed in
pure sand then if it is a little, it is absolutely pure and if it is a lot, it
will not be regarded as being pure until such time that it dries up.
Law: If a dog touches ones
clothing or body then even if its body is wet the body and the clothes are
regarded as being pure. However, if there is any impurity on its body then it
is a different issue; if its saliva touches the body and clothing then it is
impure.
Law: If a dog or any other animal
whose saliva is regarded as impure puts its mouth into flour then if the flour
has already been kneaded into dough then the area that was touched by its mouth
should be removed and the remainder is regarded as pure. If the flour was dry
(i.e. not as yet kneaded into dough) then the amount of flour that has become
wet should be thrown away.
Law: ‘Aab-e-Musta’mal’, i.e. used water is regarded as being pure.
‘Naushaadar’ is also pure.
Law: With the exception of a
swine (pig), all the bones of other animals which do not have the greasiness of
the dead animal on it and the hair and teeth of these animals are regarded as
being clean.
Law: The (clear) discharge which
is emitted from the vagina of a female is regarded as being clean. If it comes
onto the clothing or body then to wash it is not necessary. It is however,
better to wash it off.
Note: This does not refer to semen or discharge due to arousal etc.
Law: Meat which has become rotten
and has a bad odour is Haraam to eat even though it may not be classified as
being Najis (impure).
Method of Purifying Contaminated Items
Those things which are intrinsically Najis (impure) and are
classified as being an impurity in itself, such as alcohol or faeces etc.
cannot become Paak (pure) until it does not change or is (completely) altered
from its natural state. Alcohol will remain impure until it is alcohol but if
it becomes vinegar then now it is regarded as being pure.
Law: If alcohol was kept in a
vessel and the alcohol became vinegar in the vessel then the portion of the
vessel which contains the vinegar will also be regarded as being purified. If
droplets of alcohol contaminated the top of the vessel before it became vinegar
then that portion of the vessel will not be regarded as being purified merely
on the basis of the alcohol becoming vinegar. Similarly, if alcohol was full to
the mouth of the vessel and some fell out, leaving the vessel slightly empty
and thereafter the alcohol turned into vinegar then in this case the upper
section of the vessel which was impure before will now not be regarded as being
purified. If the vinegar is poured out of it then even the vinegar will be
regarded as being impure. If a ladle etc. (such as that which is used for
measuring out liquids) is used to remove the vinegar then it will be regarded
as being pure. If onions or garlic etc. fell into the alcohol then these will
also be regarded as being pure after the alcohol has become vinegar.
Law: If a rat fell into alcohol
and swelled up and disintegrated then even after it becomes vinegar, the
vinegar is impure, if the rat did not swell up and disintegrate then if the rat
was removed before the alcohol became vinegar and it only became vinegar
thereafter then it will be regarded as being pure. If it was removed and thrown
away after the alcohol became vinegar then the vinegar is also regarded as
being impure.
Law: If a drop of urine fell into
alcohol, if a dog put its mouth into the alcohol or if impure vinegar was mixed
into the alcohol then even after becoming vinegar, it will still be regarded
Haraam and impure.
Law: To purchase alcohol, order
it, transport it or store it are all Haraam even if it is for the purpose of
turning it into vinegar.
Law: If an impure (Najis) animal
fell into a salt mine and turned into salt then that salt is regarded as being
pure and Halaal.
Law: The ash of a dung-cake is pure and if it became extinguished
before burning into ash then it is impure.
Law: There are numerous methods
of purifying those things which are not intrinsically Najis (impure) but become
impure because of being polluted by some impurity. An impurity can be cleansed off
and made pure by using water or any liquid substance that has the ability of
flowing (and which will remove the impurity). For example, vinegar and rose
water (essence) can be used to remove an impurity, thus they can be used to
wash and purify the body and the clothing.
Beneficial Note: To use vinegar and rose water
etc. to purify and cleanse something without a valid reason is impermissible,
as it is a waste of money.
Law: If used water and tea is
used to clean off an impurity it will purify it (i.e. the clothing etc.).
Law: If the use of saliva causes
some impurity to be removed, it will be regarded as being pure, such as in the
case where a child drinks milk and then vomits it on the breast; thereafter if
the child drank milk a few more times causing the sign of the vomit to fade
away then in this case the breast area is pure.
Note: In other words, if a breastfeeding child vomits on the breast of
the mother the breast is purified by the saliva of the child when the child
drinks a few times thereafter by suckling. Another example is that which is in
regards to the condition of the mouth of the one who consumes alcohol. This
ruling has been explained earlier in this section.
Law: Cleaning with milk, gravy (soup) or oil will not make
something pure, as these liquids do not allow the impurity to be removed.
Law: If the impurity is thick,
such as faeces, dung and blood etc. there are no conditions stipulating how
many times it needs to be washed. It is actually necessary to wash it off
completely. If it only takes one wash to clean it off then washing it once is
sufficient to make it Paak (purified) and if it only becomes pure by washing it
four or five times then it must be washed four or five times. However, if the
impurity is cleaned off in washing less than thrice then in this case it is
Mustahab (desirable) to complete washing it thrice.
Law: If the impurity has been
washed off but some effects of it, such as its smell or colour is still evident
then it is necessary to get rid of this as well. However, if it is very
difficult to get rid of this effect then to get rid of it is not necessary.
Washing it thrice will make the item pure. To wash using soap, something sour
or hot water is not necessary.
Law: If an impure colour (dye
etc.) stained the hand or if one used impure Mehndi (henna) on the hand, it
should be washed so many times that clean water starts to drop off. It will
then be regarded as being purified even if the colour (stain) is still evident
on the hand or clothes.
Law: If one mixed some saffron or
dye to dye clothing and a child makes urine in it; or if any other impurity
pollutes it then in this case if one has already dyed the clothing with it,
washing the clothing thrice will make it purified.
Law: In regards to tattooing wherein a needle is used to prick a
hole and collyrium is used in it (as ink); In this case, if the amount of blood
which came out is an amount that can flow then it is obvious that the blood is
impure and the collyrium which was applied on it, will also become impure. Thereafter,
if that area is washed it will become purified even if the colour of the impure
collyrium remains there. Similarly, if ash was filled into a wound and was then
washed out it will be purified even if the colour is still visible.
Note: This however does not mean that tattooing is permissible.
Tattooing is totally forbidden and a sinful act. The ruling in regards to
purifying this area has been explained in order to explain the rule of
purification of impurities. For detailed explanation on the ruling regarding
tattooing peruse Bahaar e Shariat Volume 16, Chapter 39.
Law: If impure oil polluted the
body or clothing, washing it thrice will allow the area to be purified even if
the greasiness of the oil is still evident. There is no need for one to take
the trouble of washing it with soap or hot water. However, if it was polluted
by the fat of a dead animal (carrion) then until such time that its greasiness
does not fade away it will not be regarded as being purified.
Law: If the impurity is fluid
like then to wash it thrice and squeeze it adequately, using ones full strength
thrice will purify it. To squeeze it adequately with ones full strength means
that the person who is squeezing it should squeeze it with his full strength,
to the extent that if he squeezes it after this again, no drop should come out
of it. If he worries about the clothing and does not squeeze it thoroughly, it
will not be purified.
Law: If the person who washed the garment squeezed it adequately
to his full strength, but now it is such that if some other person who is
stronger than him squeezes it, then one or two drops of water will drip off. In
this case, it is regarded as purified for the one who washed it and impure for
the second person. The strength of the second person is not taken into account
in this case. However, if the second person washed it and squeezed it with the
same amount of strength as the first person then it would have been regarded as
being impure.
Law: It is better to purify (i.e.
wash) the hand after squeezing it for the first and second time and squeezing
it for the third time purifies the garment and the hand as well. If there is
still an amount of wetness left in the garment that if it is squeezed, one or
two drops of water will still drip out then both the clothing and the hands are
impure.
Law: If one did not wash the
hands after squeezing it for the first and second time and its wetness caused
the clean portion of the garment to become wet then this too has become impure.
Then if it became wet by squeezing after the first time, it should be washed
twice more and if it became wet with the wetness on the hand after squeezing it
for the second time then it should be washed once. Similarly, if some pure
clothing becomes wet due to the garment which was washed and then squeezed once
then this too must be washed (i.e. rinsed) twice and if that clothing became
wet through it after squeezing it for the second time, then it will become
purified by washing it once.
Law: If one washed any clothing
thrice and squeezed it adequately after washing it each time but after hanging
it out to dry, water dripped from it then this water is regarded as clean but
if one did not squeeze it adequately then this water is regarded as impure.
Law: The ruling with regards to a
male or female milk drinking child is the same. In other words, if their urine
pollutes the clothing or body it must be washed and squeezed thrice.
Law: Items which cannot be
squeezed, such as grass-mats, utensils and shoes etc. should be washed and left
out until such time that the water stops dripping from it. The same process
should be repeated for a second and third time. Once the water stops dripping
for the third time, it will be regarded as being purified. It is not necessary
to dry it each time after washing it. Similarly, that fabric which cannot be
squeezed due to its delicate nature should be purified in the same manner.
Law: If the item is such that the
impurity did not become soaked into it, such as a china (porcelain) plate, an
old used greasy earthen plate or items made from metals such as iron, copper
and brass then to simply wash them thrice is sufficient. It is also not
necessary to leave it out long enough for the water to stop dripping from it.
Law: It is better to scour impure
crockery (plates, bowls etc.) by using (pure) earth.
Law: If boiled (tanned) hide
becomes impure then if it can be squeezed it should be squeezed, otherwise it
should be washed thrice and each time it should be left out for the amount of
time it takes for the water to stop dripping from it.
Law: If a mattress, carpet or any other impure fabric
is left in flowing water for the entire night, it will become clean. The
authenticity in this matter is that, if there is a predominant likelihood that
if left in the water for a certain amount of time the flowing water will carry
away the impurity, it will be regarded as being clean within that time, as
squeezing the item is not a condition when purifying it with flowing water.
Law: If a portion of the clothing
has become impure and one is not able to remember which portion of the clothing
this is then in such a case it is better to wash the entire garment. In other
words, this is in the case where one has no idea at all regarding which portion
of the clothing has been polluted. If however, one knows that the sleeve or
collar has become impure but one is not sure which part of the sleeve or collar
has become impure then in this case, washing the sleeve or the collar is in
reality equivalent to washing the entire garment. If one considers using
assumption in regards to the polluted area and one thus washes that area which
one assumes has been polluted then too it will become clean.
Even if one washes just any portion of the
garment without even considering it then too it will be regarded as being
cleaned. However, in this case if after performing a few Salaahs whilst wearing
this clothing, one realises that the correct area had not been washed then it
should be rewashed and those Namaaz should be repeated. If one washed it after
consideration and then after reading Namaaz in those clothes realised that the
wrong portion has been washed then in this case the clothing should be rewashed
but there is no need to repeat the Namaaz.
Law: If a mattress, carpet or any
other impure fabric is left in flowing water for the entire night, it will
become clean. The authenticity in this matter is that, if there is a
predominant likelihood that if left in the water for a certain amount of time
the flowing water will carry away the impurity, it will be regarded as being
clean within that time, as squeezing the item is not a condition when purifying
it with flowing water.
Law: If a portion of the clothing
has become impure and one is not able to remember which portion of the clothing
this is then in such a case it is better to wash the entire garment. In other
words, this is in the case where one has no idea at all regarding which portion
of the clothing has been polluted. If however, one knows that the sleeve or
collar has become impure but one is not sure which part of the sleeve or collar
has become impure then in this case, washing the sleeve or the collar is in
reality equivalent to washing the entire garment. If one considers using
assumption in regards to the polluted area and one thus washes that area which
one assumes has been polluted then too it will become clean.
Even if one washes just any
portion of the garment without even considering it then too it will be regarded
as being cleaned. However, in this case if after performing a few Salaahs whilst
wearing this clothing, one realises that the correct area had not been washed
then it should be rewashed and those Namaaz should be repeated. If one washed
it after consideration and then after reading Namaaz in those clothes realised
that the wrong portion has been washed then in this case the clothing should be
rewashed but there is no need to repeat the Namaaz.
Law: It is not necessary to wash
all 3 times at once. If it is washed thrice over different times and even over
a period of different days, it will still be regarded as being purified.
Law: If an item made from iron,
such as a knife, dagger or sword etc. which has no rust on it or has no design
or engraving on it becomes impure then properly wiping it clean will purify it.
In this case, it will not make any difference whether the impurity is thick or
a liquid. Similarly, wiping all other metal items such as silver, gold, gilt
etc. will allow it to become pure. This is on condition that the item has no
engraving or design on it or it has not become rusted. If the item has a design
or has become rusted then simply wiping it will not make it pure; it must be
washed.
Law: If mirror or glassware and
china (porcelain) dishware, greasy earthenware or polished (i.e. varnished)
wood; in other words all such things which have no pores are wiped with a cloth
or with leaves, to the extent that no sign or effect of the impurity is left on
it at all, it will become purified.
Law: If semen gets onto the
clothing and becomes dry then simply rubbing it and dusting it off and cleaning
it, will allow the clothing to become purified even if some stain of it is
still left on the clothing after rubbing it off. In this issue, the ruling
regarding semen of males, females, all humans, animals, a healthy person, a
person suffering from Bright’s disease (also known as chronic nephritis) is
alike.
Law: If semen gets onto the body
it may also be cleansed in the same manner (as mentioned above).
Law: If after passing urine one did not clean ones self either
with water or by using a clod and semen pass on the area which has urine on it
then this will not be purified by rubbing but it is necessary to wash it. In
the case where one has cleaned one’s self or if the semen spurts out, in a
manner whereby it did not touch that actual area where there was the impurity
(of the urine) then it will become purified if rubbed off properly.
Law: The clothing which is
purified by being rubbed clean will not become impure if it becomes wet by
water.
Law: If semen got onto the
clothing and is still wet, it will only be cleansed by washing. Rubbing it off
in this case will not be sufficient.
Law: If thick impurity such as faeces, dung or
semen gets onto the sock or shoe then even though that impurity is thick, it
will be cleansed by scraping or scratching it off.
Law: If the impurity that has got
onto the clothing is thin like urine and earth, ash or sand etc. is put on it
and scratched, it will still be regarded as being purified but if one did not
do this and the impurity dried up then now it will not be regarded as being
purified until such time that it is washed.
Law: If impure ground (earth)
becomes dry and the signs and effects of the impurity, such as its colour and
smell vanish, it has become purified even if it dried due to the wind, the suns
heat or due to fire. However, to use it for tayammum is not permissible but
Namaaz can be performed on this ground.
Law: If there was impure water in a well and the entire well dried
up, it has become purified.
Law: Trees, grass, walls and
bricks that are fixed in the ground will all become purified by becoming dry.
If the brick is not fixed to the ground, it will not become pure by becoming
dry but it is necessary to wash it. Similarly, if a tree or grass was cut off
before it dried, it is necessary for it to be washed to become cleansed.
Law: If stone (rock) is of such a
type that it cannot be separated from the ground then it will become cleansed
by drying, otherwise it must be washed.
Law: A grinding stone will become
cleansed by drying.
Law: Those stones or pebbles
which are above the ground will not become cleansed by drying and those which
are associated with the earth will fall within the ruling of earth.
Law: Those things which were
connected to the earth (ground) and became impure but were separated after
becoming dry, will still be regarded as being pure.
Law: If impure sand (clay etc)
was used to make earthenware, then for as long as it is unbaked, it is regarded
as being impure. It will become purified after being baked (i.e. after becoming
hardened).
Law: If drops of impure water
were sprinkled on a ‘Tanoor’ (oven/stove) or ‘Tawa’ (hot plate or pan on which
roti is made) and the heat caused the wetness or moisture to evaporate.
Thereafter, the roti (bread) that is cooked on it will be regarded as
pure.
Law: It is permissible to burn dry dung-cakes in order to
cook food. Law: If something which became cleansed by drying or by scraping
etc. and then became wet afterwards it will not be regarded as being impure.
Law: With the exception of a pig,
the flesh and hide of every animal, be it Halaal or Haraam as long as it is an
animal that can be made Zibah and it was sacrificed by saying ‘Bismillahi
Allahu Akbar’ is regarded as being Paak (clean). In other words, if that meat
is in the possession of a Namaazi (worshipper) or if he performed his Namaaz on
that animal hide, the Namaaz will be regarded as being valid. However, making a
Haraam animal Zibah will not render it Halaal. It will still remain Haraam.
Note: It must be noted that there is a difference between something being pure,
i.e. clean and it being Halaal. It does not mean that if something is regarded
as clean, it is Halaal for consumption or use. An example of this is sand. Even
though sand is pure, it is not Halaal for consumption.
Law: With the exception of a pig,
the hide of every animal becomes clean after drying (tanning) whether it was
tanned by boiling it with ‘khari namak’ or with any other chemical, or if it
was simply left out to dry in the sun or it dried due to the wind and all its
moisture dries off allowing its odour to fade away. In both cases, it will be
regarded as being purified and Namaaz on it is permissible.
Law: Even though the hide of a
predatory beast has been tanned, one should neither sit on it nor perform
Namaaz on it as this causes one to become harsh in temperament and it leads to
pride and arrogance. Sitting on goat and ram hide and wearing it as well
causes one to become gentle in temperament and brings about humility. Even if
the hide of a dog has been tanned or it has been made Zibah, it should not be
used as it is advisable to protect yourself from the differences of the Learned
Imams and from the repulsion of the people.
Law: If a portion of wool has
become impure and one has a positive notion that this will be blown away whilst
wool-combing then combing it will allow it to be purified, if not it will not
be cleansed without being washed. If one is not aware how much of it is impure
then wool-combing will also allow it to become cleaned.
Law: If the corn is on the tree
(or under the feet) and whilst stamping it the oxen urinated in it then if it
was distributed amongst a few people who share in it, if it was paid out as
wages to the labourers or if it was distributed as Khairaat (charity) then all
will be regarded as being cleansed. If all of it remains in its actual form
then it is regarded as being impure. If however, one washes and purifies an
amount believing that more than it could not have become impure then all of it
will be become clean.
Law: When pewter and lead are
melted they become clean.
Law: If a rat falls into
clarified-butter (Ghee) which has solidified and dies then the ghee from near
the rat should be removed whilst the remainder will be regarded as being pure
and can be eaten. If the ghee is thin (liquid) then all the ghee has become
impure and to eat it is impermissible. However, it can be used for something
wherein the use of such an impurity is not disallowed. The ruling with regards
to oil is the same.
Law: If honey becomes impure then the method to clean it is as
follows: Pour more water than the amount of honey into it and boil it until all
the water evaporates leaving only the amount of honey which was there.
Following this process thrice will purify the honey.
Law: The method of cleaning
impure oil is as follows: An amount of water equivalent to the oil should be
poured into it and it should be stirred well. Thereafter the oil should be
removed from the surface and the water should be thrown away. This should be
done thrice. Another method is to make a hole at the bottom of the vessel
allowing all the water to flow out and only the oil to remain. Doing this
thrice will also purify the oil. Another method is to put in the same amount of
water and then boil the oil until such time that all the water evaporates and
the oil remains. Doing this thrice will also purify the oil. One other method
is to take pure oil or water and keep it in a separate vessel and both the
impure oil and the pure oil should be poured out in one strain together from a
height. However, in this method one should make sure that the strain of the
impure oil should not separate at any time from the strain of the pure oil or
water and should make sure that not a single drop of impure oil has fallen into
the vessel before this and nor afterwards; otherwise it will become impure
again. The method of purifying other flowing things such as (liquid) ghee etc.
is the same. If the ghee has become solidified then it should be melted and one
of the above mentioned methods should be used to purify it. One other method of
purifying such things is to keep a vessel under the roof drain-pipe and to
allow something pure of the same type or water to be mixed with it and it
should be allowed to flow in a manner whereby both strains fall from the
drain-pipe as one strain. In this way all will become pure. Another method is
to boil it with its own type of thing or with water. In this way it will be
purified.
Law: In order to read Namaaz, the area on the prayer mat
(Musal’la) where the hands, feet, forehead and nose touch must be Paak (pure).
If there is impurity on any other part of the prayer mat it will not hinder the
Namaaz. However, it is necessary in Namaaz not to come in close contact with
any impurity.
Law: If some impurity soiled any
fabric and the impurity remained on one side and did not affect the other side
at all then in this case one cannot turn it over and read Namaaz on the other
side, no matter how thick the fabric is; unless the impurity has not soiled the
actual area on which Sajdah is made, i.e. the actual area of Namaaz as
mentioned above.
Law: If one layer of a two layer
fabric has become impure and both have been sewn together then Namaaz on the
other layer is not permissible. If they are not sewn together then Namaaz on
the other layer is permissible.
Law: If a wooden panel becomes
impure from one side then if it is so thick that it can be ripped (split) in
thickness then one may turn it over and read Namaaz on it, otherwise not.
Law: Namaaz is not permissible on
that ground which has been prepared with dung, even if it becomes dry. However,
if a thick cloth has been placed over it then Namaaz may be performed on the
cloth even if it has some wetness on it. The wetness should however not be to
the extent that it causes the ground to become wet and in turn wets the cloth
because in this case the cloth with become impure and Namaaz on it will be
impermissible.
Law: If impure Surmah (antimony) or Kaajal (collyrium) was applied
to the eye and it spread then to wash it is Waajib. If it is inside the eyes
only and is not on the outside then it is excused.
Law: If one sees some impurity on
the clothing of another Muslim and he believes that by informing him of this,
he will clean it out then in such a case it is Waajib to inform him of it.
Reference: https://yaqoobmadani.files.wordpress.com/2015/02/engbahareshariat-vol2taharat.pdf
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