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.
مواردى كه مخرج غائط فقط با آب پاك مىشود
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.
تطهير مخرج غائط با سنگ و كلوخ و پارچه و مانند آن (بنگرید مسأله 65)
مسأله 68 ـ با سنگ و كلوخ و پارچه و مانند اينها اگر خشك و پاك باشند ، مى شود مخرج غائط را تطهير كرد ، و چنانچه رطوبت كمى داشته باشند كه به مخرج نرسد اشكال ندارد.
مقدار لازم از سنگ و كلوخ و پارچه براى تطهير مخرج غائط
مسأله 69 ـ احتياط مستحبّ آن است كه سنگ يا كلوخ يا پارچه اى كه غائط را با آن بر طرف مى كنند ، سه قطعه باشد ، و به كمتر از آن اگر مخرج كاملا پاكيزه شود مى توان اكتفا كرد ، و اگر با سه قطعه پاكيزه نشود بايد اضافه نمايد تا مخرج كاملا پاكيزه شود ، ولى باقى ماندن اثرى كه عادتاً در مسح به سنگ و مانند آن زايل نمى شود ، اشكال ندارد.
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 ({^The act of making the back orifice ÔÁhir after relieving oneself^}). 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.
شک بعد از نماز در تطهیر مخرج قبل از نماز
مسأله 72 ـ اگر بعد از نماز شكّ كند كه قبل از نماز مخرج را تطهير كرده يا نه ، در صورتى كه علم نداشته باشد كه قبل از نماز غفلت از تطهير داشته نمازى كه خوانده صحيح است ، ولى مخرج محكوم به نجاست است.
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.
74. The fluid which is discharged by a person during foreplay is ÔÁhir. Similarly, the fluid which is sometimes discharged after ejaculation is ÔÁhir if semen has not contacted it. The same applied to the fluid that is sometimes discharged after urination, if urine has not contacted it.
Therefore, if a person performs istibrÁÞ after urinating, and thereafter a fluid is discharged by him and he doubts if it is urine or another fluid, other than semen, that fluid is ÔÁhir.
75. If a person doubts whether he has performed istibrÁÞ or not, and then discharges a liquid about which he is not sure whether it is ÔÁhir or not, that liquid is najis. Additionally if he has performed wuÃÙ, it becomes void. However, if he doubts whether he performed the istibrÁÞ correctly or not, and a liquid is discharged about which he is not sure whether it is ÔÁhir or not, that liquid will be ÔÁhir and it will not invalidate his wuÃÙ.
76. If a person who has not performed istibrÁÞ observes a fluid after considerable time has elapsed after urination, such that he is certain or is satisfied that no urine was left in the urinary passage, and doubts whether that fluid is ÔÁhir or not, it will be ÔÁhir and will not invalidate his wuÃÙ either.
77. If a person performs istibrÁÞ after urinating, followed by wuÃÙ, and thereafter observes a fluid which he knows to be either urine or semen, as a precaution he should perform both wuÃÙ and ghusl. However if he had not done wuÃÙ (prior to observing the fluid), then performing wuÃÙ only will be sufficient.
78. IstibrÁ is not meant for women, and if she observes a fluid and doubts whether it is urine or not, it will be ÔÁhir and it will not invalidate her wuÃÙ or ghusl.
79. While relieving oneself, one should sit in a place where he cannot be seen by others. He should enter the toilet with his left foot forward, and comes out with his right foot. It is also recommended to cover the head, to do taqannu‘ , and to place one's weight on the left foot.
80. It is makrÙh to face the sun or the moon while relieving oneself. However if a person manages to cover his private parts, it will not be makrÙh. Moreover, it is also makrÙh to sit facing the wind, on the road side, or in lanes, or in front of house doors, or under the shade of the fruit-yielding tree. It is also makrÙh to eat while relieving oneself, or take longer than the normal time, or to wash oneself with the right hand. Talking is also makrÙh unless necessary. Similarly it is not makrÙh to utter phrases in the remembrance of Allah, which in fact is recommended at all times.
81. It is makrÙh to urinate while standing, or on hard earth, or in the burrows of the animals, or in water, especially stagnant water.
82. It is makrÙh to suppress or constrain one's urge for urinating or passing stool, and if it is generally injurious to one's health, it is forbidden.
83. It is recommended to urinate before prayers, before retiring to sleep, before sexual intercourse, and after ejaculation.
84. The following ten things are najis:
1. urine
2. feces
3. semen
4. dead body
5. blood
6. pig
7. dog
8. kÁfir
9. wine
10. fuqqa‘
85. The urine and feces of the following species is najis: human beings, and animals whose meat is forbidden (to consume) and its blood gushes forth when its vein is slit.
The feces or droppings of the following species are ÔÁhir: animals whose meat is forbidden to consume, but its blood does not gush out, like those fish whose meat is forbidden, and small animals or insects which do not have any flesh, like mosquitoes and flies.
Based on recommended precaution, one should refrain from the urine of animals whose meat is forbidden and its blood does not gush out.
86. The urine and droppings of birds whose meat is forbidden, is ÔÁhir, but it is better to refrain from them based on precaution.
87. The urine and feces of an animal which subsists on najÁsah, and of a quadruped that has been defiled by a human being, and of a kid (a young goat) who was nursed by a pig—the details of which will be elaborated later—are najis. Similarly, based on obligatory precaution, the urine and feces of a lamb which has been nursed by a pig is also najis.
88. The semen of human beings, and animals whose meat is forbidden and its blood gushes forth, is najis. Based on obligatory precaution, the semen of an animal whose meat is permissible to consume, but its blood gushes out is also najis.
89. The dead body of a human being is najis. Similarly, the carcass of animals that have gushing blood is najis, irrespective of whether it dies a natural death, or is killed in a manner other than that prescribed by Islam. As the blood of a fish does not gush forth, its carcass is ÔÁhir, even if it dies in water.
