136. It is forbidden to make the script or the pages of the Qur’an najis if it results in violating its sanctity. If it does become najis, it is obligatory to wash it immediately. The same ruling applies even if it does not result in the violation of its sanctity, based on obligatory precaution.
137. If the cover of the Qur'an becomes najis, causing its desecration, it must be washed with water.
138. Placing the Qur’an on ayn al-najÁsah which is dry, is forbidden if doing so results in its desecration. It is also obligatory to remove it in this case.
139. Writing the Qur'an with najis ink, even one letter of it, amounts to making it najis. If written, it should be erased or washed off.
140. If giving the Qur'an to a kÁfir involves its desecration, it is forbidden to give it to him, and it is obligatory to take it back from him.
141. If a page of the Qur’an or any sacred object—like a paper on which the name of Allah, the holy prophet or the infallibles (Peace be upon them all) is written—falls in a lavatory, it is obligatory to take it out and wash it, even if it entails an expenditure.
However, if taking it out is not possible, the lavatory should not be used until one is certain that the paper has decomposed. Similarly, if turbat al-Íusayn (the sacred soil around the grave of Imam al-Íusayn –Peace be upon him-) falls into the lavatory, and it is not possible to take it out, the lavatory should not be used as long as one is not sure that it has completely decomposed.
142. It is forbidden to eat or drink an item which is essentially najis or has become najis. It is also forbidden to make others eat or drink the same. However, one may give the item which has become najis to a child, or an insane person. If a child or an insane person eats or drinks a najis thing on his own accord, or makes food najis with his najis hands before consuming it, it is not necessary to stop him from doing so.
143. There is no objection in selling or lending a najis thing which can be made ÔÁhir; however, the buyer or the borrower must be informed about it if he may eat or drink from it, or do something in which ÔahÁrah is stipulated.
144. If a person sees someone eating or drinking something najis, or praying with a najis dress, it is not necessary for him to inform the other person.
145. If an area or a carpet in a person's house is najis, and he sees the wet body or dress of a visitor touching the najis area, he has to inform the visitor about it if he himself has been the cause of the najÁsah, and the najÁsah may be transmitted to foods and beverages.
146. If the host comes to know during the meal, that the food is najis, he should inform the guests about it. If one of the guests becomes aware of it, it is not necessary for him to inform others about it. However, if his dealings with the other guests are such, that on account of them being najis, he too may end up eating or drinking something najis, he should inform them of it after the meal.
147. If a borrowed item becomes najis, and the owner uses the item for eating or drinking—a utensil, for example—then it is obligatory to inform him of its najÁsah. However, if it is something like a dress, he does not have to inform the owner of its najÁsah, even if he knows that the owner prays in it. In the event that the owner would like to pray with clothes which are genuinely ÔÁhir, based on obligatory precaution, he should inform the owner of its najÁsah.
148. If a child says that a thing is najis, or that he has washed it, his word cannot be accepted. However, if he is a discerning child and claims that he washed something, his word can be accepted if he is trustworthy and there is no strong reason to assume otherwise. The same applies if he claims that an item is najis.
