140. If giving the Qur'an to a kÁfir involves its desecration, it is forbidden to give it to him, and it is obligatory to take it back from him.

141. If a page of the Qur’an or any sacred object—like a paper on which the name of Allah, the holy prophet or the infallibles (Peace be upon them all) is written—falls in a lavatory, it is obligatory to take it out and wash it, even if it entails an expenditure.
However, if taking it out is not possible, the lavatory should not be used until one is certain that the paper has decomposed. Similarly, if turbat al-Íusayn (the sacred soil around the grave of Imam al-Íusayn –Peace be upon him-) falls into the lavatory, and it is not possible to take it out, the lavatory should not be used as long as one is not sure that it has completely decomposed.

142. It is forbidden to eat or drink an item which is essentially najis or has become najis. It is also forbidden to make others eat or drink the same. However, one may give the item which has become najis to a child, or an insane person. If a child or an insane person eats or drinks a najis thing on his own accord, or makes food najis with his najis hands before consuming it, it is not necessary to stop him from doing so.

143. There is no objection in selling or lending a najis thing which can be made ÔÁhir; however, the buyer or the borrower must be informed about it if he may eat or drink from it, or do something in which ÔahÁrah is stipulated.

144. If a person sees someone eating or drinking something najis, or praying with a najis dress, it is not necessary for him to inform the other person.

145. If an area or a carpet in a person's house is najis, and he sees the wet body or dress of a visitor touching the najis area, he has to inform the visitor about it if he himself has been the cause of the najÁsah, and the najÁsah may be transmitted to foods and beverages.

146. If the host comes to know during the meal, that the food is najis, he should inform the guests about it. If one of the guests becomes aware of it, it is not necessary for him to inform others about it. However, if his dealings with the other guests are such, that on account of them being najis, he too may end up eating or drinking something najis, he should inform them of it after the meal.

147. If a borrowed item becomes najis, and the owner uses the item for eating or drinking—a utensil, for example—then it is obligatory to inform him of its najÁsah. However, if it is something like a dress, he does not have to inform the owner of its najÁsah, even if he knows that the owner prays in it. In the event that the owner would like to pray with clothes which are genuinely ÔÁhir, based on obligatory precaution, he should inform the owner of its najÁsah.

148. If a child says that a thing is najis, or that he has washed it, his word cannot be accepted. However, if he is a discerning child and claims that he washed something, his word can be accepted if he is trustworthy and there is no strong reason to assume otherwise. The same applies if he claims that an item is najis.

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.

150. Water makes najis items ÔÁhir, given the following four conditions:
a. The water should be muÔlaq. Hence, muÃÁf water, like rose water or willow water, will not make a najis item ÔÁhir;
b. The water itself should be ÔÁhir;
c. The water should not become muÃÁf while it is being used to wash the najis item. Furthermore, in the last washing, its smell, color or taste should not change owing to the najis item. In washings other than the last one, there is no harm if it does so. For example, if an item must be washed twice, and its color, taste or smell changes in the first washing, and then it is made ÔÁhir with water that does not change, that item will become ÔÁhir;
d. After an item is washed with water, it should not contain the ayn al-najÁsah. Using qalÐl water to make an item ÔÁhir entails some more conditions which will be explained later.

151. If the interior of a vessel becomes najis, it should be washed three times with qalÐl water. If kurr or flowing water is used, once will be sufficient.
However, if a dog consumes a liquid from a vessel, it should first be scrubbed with ÔÁhir earth, and then, having the earth removed, it should be scrubbed with a mixture of earth and water. Combining both forms of scrubbing is based on obligatory precaution. Water should then be poured over the vessel to rinse off the earth, and then it should be washed once with kurr or flowing water, or twice—based on obligatory precaution—with qalÐl water. Similarly, if a vessel is licked by a dog, based on obligatory precaution, it should be made ÔÁhir in the aforementioned manner.

152. If the mouth of a vessel which has been licked by a dog, is narrow, and cannot be scrubbed with earth, a cloth or something similar should be tied around a stick, and used to scrub earth in the vessel, if possible. The earth should be removed, and the vessel should then be scrubbed with wet earth in a similar manner. Combining both forms of scrubbing are necessary based on obligatory precaution. If this is not possible, the scrubbing should be done by intensely shaking the vessel, followed by washing it in the manner described in the previous article.

153. If a pig consumes a liquid from a vessel, or a field-mouse dies in it, it should be washed seven times, be it with qalÐl, kurr or flowing water. A similar ruling will apply to a vessel which has been licked by a pig, based on obligatory precaution.

154. A vessel which has become najis because of wine should be washed three times, be it with qalÐl, kurr or flowing water. The recommended precaution is that it should be washed seven times.

155. If an earthenware which has been made with najis clay, or has absorbed najis water, is placed in kurr or flowing water, the areas which come in contact with the water will become ÔÁhir. If one wishes to make its interior ÔÁhir as well, it should remain in the kurr or flowing water to an extent that water penetrates all parts of it. If the earthenware is moist, such that it prevents water from reaching its interior, it should be allowed to dry and then placed in kurr or flowing water.

156. There are two ways of washing a najis vessel in qalÐl water:
a. The vessel should entirely be filled with water and emptied, three times.
b. An amount of water should be poured into the vessel, and then the vessel should be swirled in a manner that the water reaches all parts of it. The water should then be poured out. This process should be repeated three times.

157. If a large pot—like a cauldron—becomes najis, it becomes ÔÁhir if it is entirely filled with water and emptied, three times. Similarly, if water is poured from above in a manner that it covers all the najis areas, and then all of it is poured out, three times, it will become ÔÁhir. As an obligatory precaution, the vessel that is used to draw out the water should be washed prior to emptying the pot for the second and third time.

158. If najis copper or similar meltable items are washed with water, their exterior becomes ÔÁhir.

159. If a baking oven becomes najis with urine, and water is poured twice from above in a manner that it reaches all the najis areas, the oven will become ÔÁhir. If it becomes najis with something other than urine, and the ayn al-najÁsah is removed from it, it will then be sufficient to wash it once in the manner described above. The recommended precaution is that the water should be poured over it after the removal of the ayn al-najÁsah. It is better that a small hole is dug at the bottom of the oven, allowing the water to collect in it. The water should then be removed and the hole should be covered with ÔÁhir sand.