90. The parts of a dead animal which do not contain life, such as wool, hair, and soft wool, are ÔÁhir provided it is not an essentially najis animal.
91. If flesh, or any other part which contains life, is severed from the body of a living human being, or a living animal that has gushing blood, it will be najis.
92. Small pieces of skin which peel off from the lips, or other parts of the body, are ÔÁhir.
93. An egg which is expelled from a dead hen is ÔÁhir if a hard shell has formed around it. However, its shell should be washed with water because it was in contact with a dead body. As for an egg which does not contain a hard shell, considering it as najis is problematic.
94. If a lamb or a kid dies before it is able to graze, the rennet found in its stomach is ÔÁhir. Based on obligatory precaution, its exterior surface should be washed with water.
95. Liquid medicines, perfumes, ghee, soap and wax polish, which are imported from non-Muslim countries, are ÔÁhir if one is not certain of their being najis.
96. The meat, fat or hide of an animal which has been obtained from a Muslim market, is ÔÁhir. Similarly, it is ÔÁhir if it is in the possession of a Muslim who deals with it in a manner that one would deal with an animal that is slaughtered according to Islamic law. It is not ÔÁhir if the Muslim has obtained it from a non-Muslim, and has not investigated whether it was acquired from an animal that was killed according to Islamic law.
97. The blood of human beings, and of animals whose blood gushes forth when its vein is cut, is najis. Therefore, the blood of an animal or insect whose blood does not gush forth, like fish and mosquitoes, is ÔÁhir.
98. If an animal, whose meat is halal, is slaughtered in accordance with Islamic law, and a normal amount of blood is released, then the blood that has remained inside the body will be ÔÁhir. However, if the blood returns into the animal’s body, either caused by placing the animal’s head in an elevated position or caused by its breathing, then that blood will be najis.
99. The blood found in an egg yolk is forbidden to consume, and based on obligatory precaution it will be treated as najis.
100. The blood which is sometimes seen while milking an animal, is najis, and makes the milk najis as well.
101. If the blood that is discharged from the mouth, like blood from the gums, vanishes as it gets mixed with the saliva, then there is no need to avoid the saliva. However, if it does not vanish, and the saliva comes out of the mouth, it is necessary to avoid it.
102. If the blood which dries under the nail or skin on account of being battered, can no longer be called blood, it is ÔÁhir. However, if it can be called blood, it is najis. Therefore, if the skin tears or peels off, and an object comes in contact with the blood, it will become najis. In this case, if drawing the blood from the area or making the area ÔÁhir for the purpose of wuÃÙ or ghusl entails hardship, the person must perform tayammum instead.
103. If a person cannot discern whether blood has dried under his skin, or whether it is the flesh that has taken on similar characteristics as a result of being battered, it will be considered ÔÁhir.
104. Even a small particle of blood falling in food, while it is being boiled, will make the entire food together with its container najis, and boiling, heat, or fire does not make it ÔÁhir.
105. The pus that forms around a wound while it is healing is ÔÁhir, as long as it is not known to have mixed with blood.
106. Dogs and pigs which live on land are najis, and even their hair, bones, nails and bodily fluids are najis. However, beavers and porpoises are ÔÁhir.
107. A kÁfir is a person who denies the existence of God, the prophethood of Prophet Muhammad (Peace be upon him and his progeny), or the Day of Judgment. A person who doubts in the existence of God or the prophethood of the Holy Prophet, or ascribes partners to God or doubts in His oneness, is also a kÁfir and is najis. Similar are the khawÁrij—those who went out against an infallible imam—and the ghulÁt—those who believe in the divinity of an Imam or believe that God dwells within their bodies—and the nawÁsib—those who are enemies of one of the Imams or Lady FÁÔimah ZahrÁÞ (Peace be upon)—and anyone who denies one of the necessities of the religion, such as prayers or fasting, while knowing that it is a necessity of the religion. As for the Ahl al-KitÁb—the Christians and the Jews—the stronger view is that they are ÔÁhir, although it is better to avoid them.
108. The entire body of a kÁfir, including his hair, nails, and bodily fluids, are najis.
109. If the parents and grandparents of a non-bÁligh child are all kÁfir, then he is najis as well, except if he is discerning child and professes Islam. If even one of them is a Muslim, the child is ÔÁhir, except if he is a discerning child and professes kufr (infidelity).
110. A person about whom it is not known whether he is a Muslim or not, will be considered ÔÁhir. However, he will not have the privileges of a Muslim, like, he cannot marry a Muslim woman, nor can he be buried in a Muslim cemetery.
111. A person who insults any of the fourteen infallibles on account of enmity, is najis.
112. Intoxicating wine and date wine are najis. Other than these two liquids, the recommended precaution is to avoid the najÁsah of all other liquid intoxicants, with the exception of fuqqÁ‘, the rules of which will be elaborated later. If the substance is not originally in liquid form, such as marijuana and some narcotics, it will be ÔÁhir even if it is liquefied.
113. All kinds of industrial alcohol which are used to paint doors, windows, tables, chairs and other items, are ÔÁhir.
114. If grapes or grape juice comes to a boil on account of being cooked, it is ÔÁhir, though consuming it is forbidden. However, if it comes to a boil on account of a process other than cooking, consuming it is forbidden, and based on obligatory precaution, it is also najis.
115. If dates, currants, raisins, or their juices come to a boil, they are ÔÁhir and it is permissible to consume them.
116. FuqqÁ‘, which is prepared from barley, and is also known as beer, is najis. However barley water which is medically prepared, and is called MÁÞ al-Sha‘Ðr is ÔÁhir.
117. The perspiration of a person who enters the state of janÁbah by committing a forbidden act is ÔÁhir. However, based on obligatory precaution, prayers should not be offered with that sweat. Similarly, sexual intercourse with the wife while she is in Îayà will entail the rulings of janÁbah through a forbidden act.
118. If a person has sexual intercourse with his wife during a time when it is forbidden, like in the month of Ramadan while fasting, his perspiration is ÔÁhir, but based on obligatory precaution he should not pray with that sweat.
119. If a person who enters janÁbah by a forbidden act performs tayammum instead of ghusl, and perspires after performing tayammum, based on obligatory precaution, his perspiration will be governed by the same rules which applied to his perspiration before the tayammum.
