180. If a ground that absorbs water—for example a ground that contains sand or gravel—becomes najis, it can be made ÔÁhir with qalÐl water.
181. If a floor which is made from stones, bricks or any hard material which does not absorb water, becomes najis, it can be made ÔÁhir with qalÐl water. However, the water should be poured to an extent that it starts to flow on the floor, and then if it is allowed to drain through a hole in the ground, the entire floor becomes ÔÁhir. If it is not allowed to drain, the area where the water gathers will remain najis. To make that area ÔÁhir, the water should be drawn with a ÔÁhir object. In this case, it is better that hole be dug for the water to collect in it. The water should then be drawn from it and the hole should be covered with earth.
182. If the exterior surface of salt-stone or anything similar becomes najis, it can be made ÔÁhir with qalÐl water, provided the water does not become muÃÁf water.
183. If a syrup made from najis sugar is used to make sugar cubes, the sugar cubes will not become ÔÁhir by placing them in kurr or flowing water.
184. The earth will make the sole of the feet and the sole of the shoes ÔÁhir if the following three conditions are fulfilled:
a. The earth is ÔÁhir;
b. It is also dry;
c. If the ayn al-najÁsah, like blood or urine, or a najis thing, like najis mud, is stuck to the sole of the feet or the shoes, it should get cleared by walking or rubbing the feet or shoes against the earth. Additionally, the ground should be composed of sand, stones, bricks or something similar. Hence, walking over a carpet, a straw mat, grass or anything similar will not render the najis sole ÔÁhir.
185. Making the najis sole of the feet or the shoes ÔÁhir by walking over a tar road or a wooden floor is problematic.185. Making the najis sole of the feet or the shoes ÔÁhir by walking over a tar road or a wooden floor is problematic.185. Making the najis sole of the feet or the shoes ÔÁhir by walking over a tar road or a wooden floor is problematic.
186. It is better to walk a distance of fifteen arm-lengths or more to make the sole of the feet or shoes ÔÁhir, although the najÁsah may get cleared by walking a shorter distance or rubbing it against the ground.
187. It is not necessary for the sole of the shoes or the feet to be wet. They will become ÔÁhir by walking on the earth even if they are dry.
188. After the sole of the shoes or the feet become ÔÁhir by walking on earth, the areas around the sole which usually become soiled as well, will also be ÔÁhir.
189. If the palms or knees of a person who crawls on his hands and knees, become najis, making them ÔÁhir by crawling on earth is problematic. The same applies to the tip of a cane, the sole of an artificial foot, the shoes of quadrupeds, and the wheels on a car, bicycle or any other vehicle.
190. There is no harm if smell, color or small particles—which are not visible to the naked eye—remain on the sole of the shoes or the feet after walking on the earth. The recommended precaution though, is that one should walk to an extent that these qualities disappear as well.
191. The inner parts of the shoes do not become ÔÁhir by walking. Additionally, making the bottom of the socks ÔÁhir by walking is problematic.
192. The sun will make the ground, buildings, things which have been installed on a building, such as a door or a window, and also nails which have been hammered into a wall, ÔÁhir, provided the following five conditions are fulfilled:
a. The najis thing should be wet. Therefore, if it is not wet, it should be made wet so that the sun can make it dry.
b. If the ayn al-najÁsah is on the thing, it should be removed before the sun makes the najis thing dry.
c. Nothing should obstruct the sunlight from directly falling on the thing. Therefore, if the sunlight falls on the object from behind a curtain, or the clouds or any similar impediment, and makes the najis thing dry, it will not become ÔÁhir. However there is no harm if the impediment is thin enough that it does not serve to obstruct the sunlight.
d. Only the sun should make the najis thing dry. Thus, if the najis thing is made dry by the wind and the sun, it will not become ÔÁhir. However there if no harm if a light wind blows over the thing, such that it cannot be said that it aided in drying it.
e. If the najÁsah has penetrated a building or a structure, the sun should make it all—the surface and the interior—dry at once. Therefore, if it shines on a najis ground or building and makes its surface dry, and then shines upon it once again, making its interior dry, only the surface will be ÔÁhir and the interior part will remain najis.
193. Making ÔÁhir a najis straw mat, a tree or vegetation that grows on the ground by sunlight is problematic.
194. If the sun shines on a najis ground, and later a person doubts if the ground was wet while the sun was shining on it, or if the wetness was made dry by the sun, the ground will remain najis. The same applies if he doubts whether the ayn al-najÁsah was removed from it before the sun shone on it, or not, or doubts if something obstructed the sunlight or not.
195. If the sun shines on one side of a najis wall, also causing the other side to become dry, both sides will become ÔÁhir, even though the sun may not have shone on the other side.
196. If a najis thing gets transformed into a ÔÁhir thing, such that the common understanding would be that it has undergone a change in its essential properties—for example, a piece of najis wood burns and is reduced to ashes, or the body of a dog falls into a salt marsh and is decomposed into salt—it is ÔÁhir. However, if its essential properties do not change—for example, if najis wheat is ground into flour or baked into bread—it will not be ÔÁhir.
197. Clay pots which have been made from najis clay, are najis. The recommended precaution is that one should refrain from charcoal which has been obtained from najis wood.
198. If a person doubts whether a najis item has undergone istiÎÁlah or not, in the event that the reason for the doubt is uncertainty as to whether the najis subject has remained or not, the item will be najis.
199. If wine turns into vinegar by itself or by pouring something into it, like salt and vinegar, it becomes ÔÁhir.
200. If wine that is fermented from najis grapes or any other organic compound, turns into vinegar in the same vessel, it does not become ÔÁhir. If the wine is poured into another vessel which is ÔÁhir, and it turns into vinegar, based on obligatory precaution it will not be ÔÁhir. The same will apply if an external najÁsah falls into the wine and gets disintegrated in it.
201. Vinegar which is obtained from najis grapes, raisins or dates is also najis.
202. If one wishes to make vinegar from grapes or dates, there will be no harm if the tiny date or grape stems are attached to the dates or grapes. In fact, there is no harm in adding cucumbers, eggplants and similar fruits to it, even if it be prior to adding the vinegar, unless one knows it has transformed into an intoxicant prior to becoming vinegar.
203. Consuming grape juice which is brought to a boil by placing it over a fire, is forbidden. However, if it is allowed to boil for so long that two-thirds of it evaporates, leaving one-third to remain, it becomes permissible (to consume it). It was also elaborated in article 114 that grape juice does not become najis if it comes to a boil over a fire. However, if it comes to a boil through a process other than this, it is forbidden (to consume it) and based on obligatory precaution it is also najis. The obligatory precaution is that it does not become permissible or ÔÁhir unless it turns into vinegar.
204. If two-thirds of a quantity of grape juice gets reduced without being brought to a boil, the remaining amount will become najis if it comes to a boil.
205. If it is not known whether a quantity of grape juice has come to a boil or not, it will be lawful. However, if it does come to a boil, it does not become lawful until one is certain that two-thirds of it has been reduced.
206. If some grapes are attached to a bunch of unripe grapes, and the juice that is extracted from them is brought to a boil, it will be permissible to consume it as long as it is not considered grape juice prior to boiling.
207. If a grape berry falls into something that is boiling over a fire, and the grape itself starts to boil, but does not disintegrate, it will only be forbidden to consume the grape.
208. If (grape) syrup is being cooked in several pots, it is permissible to stir the syrup which has not yet boiled with a skimmer that has been used to stir a syrup which has already come to a boil.
209. If it is not known whether a particular grape is ripe or not, it will be permissible to consume it if it comes to a boil.
