126. If a ÔÁhir item comes in contact with a najis item, and if either or both of them are so wet that the wetness of one reaches the other, the ÔÁhir item will become najis. However, if the wetness is so minimal such that it is not transmitted to the other item, the ÔÁhir item will not become najis.
A great number of renowned scholars have stated that an item which has become najis will unconditionally make other items najis. However, this ruling is problematic—wherein it touches non-qalÐl water or other liquids—in cases other than the first medium, and therefore observing precaution by avoiding it, should not be forsaken in items which touch the second and third najis medium.
127. If a ÔÁhir item comes in contact with a najis item, and a person doubts whether one or both items were wet or not, the ÔÁhir item will not become najis.
128. If a person does not know which one of two items is ÔÁhir and which is najis, and does not know them to be originally najis either, then if a ÔÁhir item which is wet comes in contact with one of them, it will not become najis.
129. If a ground, cloth or anything similar contains wetness through which najÁsah is transmittable, then every part of it—containing the wetness—which comes in contact with a najis item will become najis, while the other parts will remain ÔÁhir. The same applies to cucumbers, melons and similar items.
130. Whenever syrup, ghee or a similar fluid is aqueous enough, such that removing a portion of it does not result in the formation of an empty area, the entire fluid becomes najis the moment a part of it becomes najis. However, if it is viscous enough such that it leaves behind an empty area when a part of it is scooped out, though it may get filled later on, then only the part which comes in contact with the najis item becomes najis. For example, if the feces of a mouse fall into such a liquid, then only the part wherein the feces fell becomes najis, while the remaining liquid is ÔÁhir.
131. If a fly or similar insect sits on a thing which is wet and najis, and then sits on a thing which is wet and ÔÁhir, the ÔÁhir thing becomes najis if the person knows the fly to be carrying najÁsah. If he doesn’t, it remains ÔÁhir.
132. If a part of one's body which is perspiring becomes najis, all those parts to which the sweat reaches, will also become najis. The parts which do not come in contact with the sweat will remain ÔÁhir.
133. If the phlegm which is produced by the nose or the throat contains blood, the portion that contains blood is najis, while the rest is ÔÁhir. Hence, if the phlegm comes out of the mouth or nose, the parts which a person is certain have come in contact with the najis part of the phlegm, will be najis, and the parts which he doubts have come in contact with it will remain ÔÁhir.
134. If a ewer or a vessel with a hole in its bottom is placed on najis ground, and its water ceases to flow, allowing water to collect under it, till it is considered as one with the water inside the vessel, the water in the vessel will become najis. However, if the water inside the vessel continues to flow forcefully, it will not become najis.
135. If a thing enters the human body and comes in contact with najÁsah, in the event that upon exiting the body, it does not contain the najÁsah, it is ÔÁhir. Hence, if the apparatus of enema, or its water, is inserted in one's rectum, or a needle, knife, or any similar thing, is inserted into the body and contains no trace of najÁsah when it is taken out, it is not najis. Same is the case with saliva and mucus of the nose, if it contacts blood within the body, but contains no trace of blood when it comes out of the body.