47. MuÃÁf water, the details of which were explained in article 15, cannot make a najis object ÔÁhir, and wuÃÙ’ or ghusl performed with muÃÁf water is void.
48. MuÃÁf water, be its quantity less than kurr or more than it, becomes najis upon contacting a najis object. However, generalizing this ruling for large amounts of (muÃÁf) water is objectionable. If the water contacts a najis object with force, the amount that has touched the najis object will be najis, while the amount that has not, will remain ÔÁhir. For example, if rose water from a sprinkler is sprinkled over a najis hand, the amount that has reached the hand will be najis, while the amount which has not, will be ÔÁhir.
49. If najis muÃÁf water is mixed with kurr water or flowing water in a manner that it can no longer be called muÃÁf water, it becomes ÔÁhir.
50. Water which was originally muÔlaq and it is not known whether it has turned into muÃÁf water or not, will be treated as muÔlaq. It will make a najis object ÔÁhir and wuÃÙ’ or ghusl performed with it will be valid. Water which was originally muÃÁf water, and it is not known whether it has turned into muÔlaq water or not, will be treated as muÃÁf water. It will not make najis objects ÔÁhir, and wuÃÙ’ or ghusl performed with it will be invalid.
51. Water about which it is not known whether it is muÔlaq or muÃÁf, and it is also not known whether it was originally muÔlaq or muÃÁf, will not make najis things ÔÁhir, and wuÃÙ or ghusl performed with this water will be invalid. However if it comes in contact with a najis object and its quantity is equal to or more than kurr, it will be treated as ÔÁhir.
52. When an ayn al-najÁsah like blood or urine contacts water, and changes its smell, color or taste, it becomes najis even if it is kurr or flowing water. However, if the smell, color or taste of the water changes owing to a najÁsah which is outside it—for example, if a carcass, which is lying beside the water, causes a change in its smell—the water will not become najis.
53. Water in which ayn al-najÁsah such as urine or blood is poured, changing its smell, color or taste, is connected to kurr or flowing water, or if rain water falls on it, or is blown over it by the winds, or rain water falls on it through the drain spout while it is raining, the water will become ÔÁhir if the change vanishes. As a recommended precaution, rain water, kurr water, or flowing water should get mixed with it.
54. If a najis object is made ÔÁhir in kurr or flowing water, the water which causes the object to become ÔÁhir and then separates from it, is itself ÔÁhir as well.
55. Water which was originally ÔÁhir, and it is not known whether it has become najis or not, will be deemed ÔÁhir; and water which was originally najis, and it is not known whether it has become ÔÁhir or not, is najis.
56. The leftovers (food or drink) of a dog, a pig, and a kÁfir other than the Ahl al-KitÁb, are najis and forbidden to consume. However, the leftovers of animals whose meat is forbidden to consume are ÔÁhir albeit makrÙh to consume, with the exception of cats ({^ It is not makrÙh to consume their leftovers. .^})
57. It is obligatory for a mukallaf conceal his private parts when relieving himself and at all other times from individuals who can distinguish good from evil, even if they are maÎram to him, be they mukallaf or not. However, a husband and wife are exempted from this obligation.
58. It is not necessary for a person to conceal his private parts with any particular item. It will be sufficient, for example, if he conceals them with his hand.
59. When relieving oneself, nor should the front part of one’s body, meaning the chest and the stomach, face the qiblah, nor should the back part face it.
60. If a person relieves himself with the front part of his body or the back facing the qiblah, but turns the private parts away from that direction, it will not be sufficient. Similarly, when the front part of the body or the back does not face qiblah, as an obligatory precaution, he should not allow the private parts to face that direction or have its back towards it.
61. The recommended precaution is that one should not face the qiblah or have one's back towards it while performing istibrÁ’ , nor at the time of purifying the front and back orifices.
62. If one is compelled to choose between revealing the private parts to someone who is not a maÎram to them and between facing or giving his back to the qiblah, then guarding his private parts is obligatory. Additionally, it is an obligatory precaution that in this case he should sit with his back facing the qiblah. The same ruling applies if he is forced to sit facing the qiblah or with his back to the qiblah for any other reason.
63. It is a recommended precaution that even a child should not be made to sit with his face or back facing the qiblah while relieving himself. However if the child positions himself in that direction, it is not obligatory to divert him.
64. It is forbidden to relieve oneself in the following four places:
a. In blind alleys, without the permission of the people who live there;
b. On the property (land) of a person who has not granted permission for the purpose;
c. At a place which is dedicated exclusively for its beneficiaries, like some schools and seminaries;
d. In places which will result in violating the sanctity of a believer or one of the sacred religious places.
65. In the following three cases, the back orifice can only be made ÔÁhir with water:
1. If another najÁsah, like blood, is excreted along with the feces.
2. If an external najÁsah reaches the orifice.
3. If the soiled area around the orifice is more than the normal area.
In the cases other than those mentioned above, the back orifice can be made ÔÁhir either by water or by using a cloth, a stone or other similar items in a manner which will be explained. It is always better to wash it with water ({^For further details see articles 68 to 70.^}).
66. The front orifice cannot be made ÔÁhir without water. If one uses kurr or running water, then washing the orifice once will suffice. However, if one uses under-kurr water, then the obligatory precaution is to wash it twice, and it is better to wash it three times. Areas other than the natural orifice should be washed more than once.
67. If the back orifice is washed with water, one should ensure that no particles of the feces are left on it. However, there is no harm if the colour or the smell remains. In fact, if it is washed thoroughly in the first instance, leaving no particles of stool, then it is not necessary to wash it again.
68. The back orifice can be made ÔÁhir with a stone, clod, cloth or similar items provided they are dry and ÔÁhir. Additionally there is no objection if there is slight moisture on it which does not reach the orifice.
69. The recommended precaution is that back orifice should be made ÔÁhir using three pieces of stone, clod or cloth. One can also suffice himself with one piece if the orifice is made completely clean with it. On the other hand, if the orifice does not become clean using three pieces, more pieces should be used until the orifice becomes completely clean. However, there is no objection if traces of the stool which usually remain upon cleansing with a stone or similar items, remain in that area.
70. It is forbidden to make the back orifice ÔÁhir using objects whose reverence is obligatory, such as a paper on which the name of God, the prophets and the infallible imams (Peace be upon them all), and objects other than these whose reverence has been made obligatory by religious legislation. However, if someone performs istinjÁÞ with such objects, the area becomes ÔÁhir.
The realization of ÔahÁrah in the process of istnijÁÞ through the use of bones and dung is objectionable.
71. If a person doubts whether he has made the orifice ÔÁhir or not, it is obligatory for him to make it ÔÁhir, even if he always used to purify the area immediately after relieving himself.
72. If a person doubts after prayers if he purified the orifice before prayers or not, in the event that he is not certain of any heedlessness on his part with respect to making the orifice ÔÁhir before prayers, his prayers are valid. However, the orifice will be treated as najis.
73. IstibrÁ is a procedure performed by men after urinating. Its purpose is to ensure that the fluid that is discharged after urinating does not have to be treated as urine. There are certain ways of performing istibrÁÞ. The best of them is that after passing urine, the middle finger of the left hand should be drawn across the area between the anus and the base of the penis. Then the thumb should be placed on the penis, and the forefinger below it, drawing the two to the point of circumcision three times. Finally the tip of the penis should be squeezed three times.
149. Twelve things can make najis things ÔÁhir, and they are known as muÔahhirÁt. These are:
1. water
2. earth
3. sun
4. istiÎÁlah
5. inqilÁb
6. intiqÁl
7. Islam
8. subjection
9. removal of the ayn al-najÁsah
10. the istibrÁÞ of an animal that consumes najÁsah
11. the disappearance of a Muslim
12. release of a normal amount of blood
The detailed rulings for each of these will be explained below.
233. It is forbidden to eat or drink from a utensil that is made from the hide of a dog, pig or a mÐtah ({^An animal that has not been slaughtered according to Islamic law^}) , if a wet substance has caused the utensil to become najis. The vessel should not be used for wuÃÙ, ghusl or any other task wherein its ÔahÁrah is a condition. The recommended precaution is that the skin of a dog, pig or mÐtah should not be used, even if it is not in the form of a utensil.
234. Eating or drinking from utensils that are made from gold and silver is forbidden. Based on obligatory precaution, any use of such utensils is forbidden, even if it be for the purpose of decorating a room. However, there is no problem in retaining them. Similarly, it is permissible to manufacture gold and silver vessels, and to buy, sell or rent them, unless it is for the purpose of decoration, wherein it is problematic.
