210. If human blood or the blood of an animal who has gushing blood—meaning that its blood gushes out when its vein is slit—is transfused into the body of an animal that does not have gushing blood, and is considered to be that animal’s blood, it becomes ÔÁhir. Such a transfusion is called intiqÁl.
Similarly, the rest of the najÁsÁt will have the ruling of the parts of the animal that they have been transferred to, if they become a part of that animal’s body. If they don’t become a part of it, and the animal’s body only acts like a carrier for the najÁsah, it will remain najis. It is due to this that the human blood sucked by a blood-sucking leech is najis, for it is not considered to be the blood of the leech, rather it is still considered as human blood.
211. If a person kills a mosquito that is sitting on his body, and does not know if the blood that spurted from the mosquito was sucked from him or belongs to the mosquito itself, the blood will be considered ÔÁhir. The same will apply if he knows that it was sucked from him, but now forms a part of the mosquito’s body. However, if the period between sucking the blood and killing the mosquito is so short, that it is considered to be the blood of a human being, or if it is not known whether it is considered to be the blood of the mosquito or the human being, the blood will be najis.
212. If a kÁfir testifies to the oneness of Allah—be it in any language—and the prophethood of the seal of the prophets (Peace be upon him and his progeny), he becomes a Muslim. Therefore, if he was previously considered to be najis, upon becoming a Muslim, his body, saliva, nasal mucus, and perspiration are all ÔÁhir. However, if an ayn al-najÁsah was on his body the instance that he became a Muslim, he should remove it and wash the area. In fact, even if the ayn al-najÁsah was removed prior to his becoming a Muslim, the obligatory precaution is that he should wash the affected area.
213. If his clothes which were wet, came in contact with his body while he was a kÁfir, and he was not wearing them at the moment that he became a Muslim, they will be najis. In fact, even if he was wearing them, based on obligatory precaution he should refrain from them.
214. If a kÁfir pronounces the shahÁdatayn, and a person does not know if he has accepted Islam in his heart on not, he will be ÔÁhir. The same will apply if he knows that the kÁfir has not accepted Islam in his heart, but does not do anything that is contradictory to his apparent declaration of the shahÁdatayn.
215. TabaÞiyyah or subjection is a process wherein a najis thing becomes ÔÁhir owing to another thing becoming ÔÁhir.
216. If wine turns into vinegar, the areas of the vessel which came in contact with the alcohol while it was boiling also become ÔÁhir. The cloth or any other item that is usually placed over it, also becomes ÔÁhir if it had become najis with the wine. However, if the outer surface of the vessel becomes najis with the wine, the obligatory precaution is that one should refrain from it after the wine has turned into vinegar.
217. The child of a kÁfir becomes ÔÁhir through subjection in the following two cases:
a. The child of a kÁfir who becomes a Muslim. The kÁfir’s child is subject to the ruling of his father in the issue of being ÔÁhir. The same will apply if his grandfather, mother or grandmother becomes a Muslim.
b. The child of a kÁfir who is taken captive by Muslims, provided that his father or one of his grandparents does not accompany him.
In these two cases, the ÔahÁrah of the child through the process of subjection rests on the condition that the child does not declare his kufr while he is capable of discerning right from wrong.
218. All the things which have been washed along with a dead body—the table or stone on which a dead body is given ghusl, the cloth that is used to cover his private parts, and the hands of one who gives ghusl to the dead body—become ÔÁhir after the ghusl is complete.
218. All the things which have been washed along with a dead body—the table or stone on which a dead body is given ghusl, the cloth that is used to cover his private parts, and the hands of one who gives ghusl to the dead body—become ÔÁhir after the ghusl is complete.
220. If a dress or similar item is washed with qalÐl water, and then wrung to a normal extent, such that the water used to wash it separates from it, the water that remains in it is ÔÁhir. The ruling of the water that separates from it was elaborated in article 27.
221. If a vessel is washed with qalÐl water, the water that remains in it after the water that was used to wash it separates from it, is ÔÁhir. The ruling for the water that separates from the thing was elaborated in article 27.
222. If the body of an animal is tainted with an ayn al-najÁsah like blood, or with a najis object, like najis water, its body becomes ÔÁhir once the ayn al-najÁsah has been removed. The same applies to the inner areas of a human’s body, like the inner areas of the mouth or the nose. For example, if a person’s gums are bleeding and the blood disappears in his saliva, washing his mouth will not be necessary. However, if false teeth come in contact with the blood, they should be washed based on obligatory precaution.
223. If particles of food remain between one’s teeth, and he starts to bleed from his mouth, the food particles will be ÔÁhir as long as one is not certain that the blood has come in contact with them. If the particles come in contact with the blood, based on obligatory precaution they will be considered najis.
224. If the parts of the lips or eyelids that come together when the mouth or the eyes are closed, come in contact with a najis thing, based on obligatory precaution they should be washed.
The same will apply to the parts which a person does not know whether they belong to the inner areas of the body or the outer areas.
225. If najis dust or sand settles on a dress, carpet or anything similar which is dry, and the thing is shaken in a manner that the sand or dust comes off, then it will not become najis even if a wet thing comes in contact with it.
226. The urine and dung of an animal which is habituated to consuming human excrement, is najis, and it can be made ÔÁhir by subjecting the animal to the process of IstibrÁ‘. This means that it should not be allowed to consume najÁsah for a period of time, and based on obligatory precaution, ÔÁhir food should be given to it, such that it would not be considered as an animal that consumes najÁsah after that period.
Based on obligatory precaution, the above process should be carried out for the following number of days for each animal:
a. Forty days for a camel
b. Twenty days for a cow
c. Ten days for a sheep
d. Five days for a water-fowl
e. Three days for a domestic hen
If the animal is still considered to be one that consumes najÁsah after this period, one should act upon the above instructions for a period of time after which the animal would not be considered to be consuming najÁsah anymore.
227. If one attains certainty that the dress or body of a Muslim has become najis, or that a thing in his possession has become najis, and the Muslim then disappears, the thing is ÔÁhir provided one entertains the possibility that the Muslim could have washed the najis thing. Based on obligatory precaution, adhering to the following conditions is necessary:
a. The Muslim should consider the thing that has made his body or dress najis, to be najis. Therefore, if for example, his wet dress comes in contact with a kÁfir, for example, but he does not consider it to be najis, one cannot consider that cloth to be ÔÁhir after the disappearance of the Muslim.
b. He should know that his dress or body has contacted a najis thing, and he should not be one who is careless about the issue of ÔahÁrah and najÁsah.
c. The person should see him using it for purpose in which the ÔahÁrah of the dress or the body is a condition. For example, he should see him praying in those clothes, or eating from that vessel.
d. One should also consider it probable that the Muslim knows that ÔahÁrah is a condition for the thing in the act which he is performing with it. Therefore, if for example, he does not know that the clothes of one who is praying have to be ÔÁhir and one cannot pray with clothes that are najis, then one cannot consider those clothes to be ÔÁhir.
e. The Muslim should be bÁligh.
228. If a person attains certainty or satisfaction that a thing which was najis has become ÔÁhir, or two just individuals inform him of its ÔahÁrah, or one just individual, or if a person who is trustworthy informs him of its ÔahÁrah, and there is no reasonable doubt that his word is inaccurate, then that thing is ÔÁhir. The same applies if the person who possesses the najis thing states that it is ÔÁhir, provided that he is not accused of being careless about ÔahÁrah and najÁsah, and it also applies if a Muslim has washed a najis item, and it is not known if he washed it properly or not.
229. If a person has been charged with the responsibility of washing a person’s clothes, states that he has washed the clothes, and one attains satisfaction in his statement, or if he is trustworthy and one does not have reasonable doubt that his word is inaccurate, then those clothes are ÔÁhir. However, if the cloth is in the person’s possession and he has not been accused of being careless about ÔahÁrah and najÁsah, then one does not necessarily have to attain satisfaction in his testimony.
230. If a person is of a mental state wherein he does not attain certainty or satisfaction from washing a najis thing, he can suffice himself to the manner in which normal people make things ÔÁhir.
231. The blood that remains in the body of an animal which has been slaughtered according to Islamic law is ÔÁhir, provided a normal amount of blood has been released from the body, as explained in article 98.
232. The preceding rule is limited to animals whose meat is permissible to consume, and is not applicable to animals whose meat is not permissible to consume.
233. It is forbidden to eat or drink from a utensil that is made from the hide of a dog, pig or a mÐtah , 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.
235. If a detachable teacup handle is made from gold or silver, and upon detaching from the cup it is considered a utensil, it will be subject to the rulings of a utensil made from gold and silver. However, if it is not considered a utensil, then there is no problem in using it.
236. There is no harm in using a utensil which has been plated with gold or silver. However, one should avoid eating or drinking from the silver section of a utensil which has been coated with a layer of silver.
237. If an alloy forged from gold and another metal, or silver and another metal, is used to make a utensil, there is no harm is using it as long as the ratio of gold or silver in it is such, that it is not considered to be a utensil made from gold or silver.
238. If a person transfers food from a utensil made from gold or silver into another utensil, knowing that eating from such a utensil is forbidden, there is no harm in eating from the second utensil, provided his actions do not amount to utilizing a utensil made of gold or silver, in the common understanding.
239. There is no harm in using a hookah mouthpiece, a scabbard of a sword or dagger, or a Qur’an case, which has been made from gold or silver. The recommended precaution is that the receptacles of perfume, surmah (kohl), and drug, which are made from gold or silver, should not be used.
