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.

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.