Chapter 8: Najaasat Impurities
* Hadith Related to This 192
* Laws of Jurisprudence regarding Impurities 193
* Method of Purifying Contaminated Items 204
Hadith 1: It
is in Sahih Bukhari and Muslim from Asma’ bint Abu Bakr رضی اﷲ
تعالیٰ عنھما that a lady said, ‘Ya Rasool’Allah صلی اﷲ تعالیٰ علیہ وسلم! When our clothing is soiled by some blood of Haidh, what
should we do?’ He صلی اﷲ تعالیٰ علیہ وسلم said, ‘When blood of Haidh soils the
clothes of any of you, first scrape it off, then wash it with water and
thereafter read Namaaz in it.’
Hadith 2: It
is reported in Sahihain that Umm ul Momineen Siddiqa رضی اﷲ تعالیٰ عنہا says, ‘I used to wash off any semen from the clothing of
Rasoolullah صلی اﷲ تعالیٰ علیہ وسلم and he
صلی اﷲ تعالیٰ علیہ وسلم
would then go out for Namaaz and the
signs of it being washed would be evident.’
Hadith 3: It
is in Sahih Muslim that she رضی اﷲ تعالیٰ عنہا says, ‘I used to rub out (i.e. wash out) the semen from
the clothing of Rasoolullah صلی اﷲ تعالیٰ علیہ وسلم and Rasoolullah صلی اﷲ تعالیٰ علیہ وسلم would
thereafter perform Namaaz in them.’
Hadith 4: It
is in Sahih Muslim on the authority of Abdullah ibn Ab’bas
رضی اﷲ تعالیٰ عنھما that
Rasoolullah صلی اﷲ تعالیٰ
علیہ وسلم said, ‘When skin (animal hide) has been cooked (boiled)
it becomes Paak (pure).’
Hadith 5: Imam
Maalik reports from Umm ul Momineen Sayyidah Siddiqa رضی اﷲ تعالیٰ عنہا that Rasoolullah صلی اﷲ تعالیٰ علیہ وسلم commanded
that when the hide of the dead animals are cooked (boiled) they should be used.
Hadith 6: Imam
Ahmed, Abu Dawud and Nasa’i have reported that Rasoolullah
صلی اﷲ تعالیٰ علیہ وسلم
forbade the use of the skins of
beasts of prey.
Hadith 7: It
has been mentioned in another narration that he forbade us from wearing and
sitting on them.
Laws of Jurisprudence
Regarding Impurities
Impurity (Najaasat) is of two types. The one is that
concerning which the ruling is absolutely severe. This type of impurity is
called ‘Ghaleeza’ (i.e. major impurity). The second type is that regarding which
the ruling is not as severe. This is called ‘Khafeefa’ (i.e. minor impurity).
Law: The
ruling in regards to Najaasat-e-Ghaleeza is that if the clothing or body is
polluted by it and this pollution is more than one dirham, then to clean it off
is Fard. If one performs Namaaz in this condition without cleaning it off the Namaaz
will not be valid at all. If one intentionally performed Namaaz is this
condition it is regarded a sinful act and if one did this with the intention of
vilification and contempt then it is kufr. If the impurity is equivalent to the
size of a dirham, then to clean it is Waajib (compulsory) and it is
Makruh-e-Tahreemi to read Namaaz without cleaning it off. In other words, it is
Waajib (compulsory) to repeat such a Namaaz. If one read Namaaz in this
condition intentionally then he is regarded as being sinful as well. If the
impurity is less than the size of a dirham then it is Sunnat to cleanse it,
meaning that the Namaaz will still be regarded valid even if it was not cleaned
but it is Khilaaf-e- Sunnat, i.e. contrary to the Sunnat. It is better to
repeat that Namaaz.
Law: If
the impurity is thick in nature, such as faeces, horse and donkey dung and cow
dung etc. then the ruling regarded it being equivalent, or more or less than a
dirham actually means that it should be equivalent, or more, or less than a
dirham in weight. Here, the weight of a dirham in Shariat is 4 and half mashas[1] and in the case of Zakaat the weight
of a dirham is counted as 3 Masha and 1 and 1/5 ratti. If the impurity is thin,
such as in the case of the urine of humans or alcohol then its comparison to a
dirham is based on its length and breadth. The Shariat has stipulated its
quantity and measure to be that which is equivalent to the depth of the palm of
the hand. The manner of deducing this, is to spread open the palm, keeping it
nice and flat then slowly pour onto the palm the maximum amount of water that
can remain on it. The size of the dirham will thus be regarded based on the
extent of the water on the palm and here (in India) the size of a dirham is
approximately the size of an Indian rupee.
Law: If
impure oil fell onto the clothing and the area it soiled was not equivalent to
the size of a dirham but thereafter it spread and covered the area equivalent
to the size of a dirham, then in this regard there is a vast difference of
opinion amongst the Ulama but the superior view is that it is Waajib to purify
(clean) the clothing.
Law: The
ruling in regards to Najaasat-e-Khafeefa is that if it has polluted less than
quarter of the portion of the clothing or part of the body, then it is excused
(pardoned) and Namaaz in this condition will be valid. If the entire one
quarter of that portion of the garment or part of the body is polluted by it then
without washing it clean the Namaaz will not be valid.
Note: An
example of this is that it has polluted the skirt (i.e. lower portion) of a
garment then it should be less than a quarter of the skirt. If it has polluted the sleeve
then it should be less than quarter of the sleeve and similarly if it has polluted
the hand then it should be less than quarter of the hand for it to be excused.
Law: The
different laws which have been stipulated in regards to Najaasat-e-Ghaleeza and
Najaasat-e-Khafeefa are only applicable when they pollute the body or clothing.
If they fall into (i.e. pollute) anything which is fluid like, such as water or
vinegar, then all of it will become Na-Paak (contaminated and impure) be it
Ghaleeza or Khafeefa even if just a single drop falls into it, unless that
fluid like substance does not fall within the category of being regarded as a Dah-Dardah.
Law: Najaasat-e-Ghaleeza
is that which comes out of the body of a human and necessitates Wudu or Ghusl,
such as; faeces, urine, flowing blood, pus, mouthful of vomit, the blood from
Haidh (menstruation), Nifaas (postnatal bleeding) or Istihaaza (irregular vaginal
bleeding), Mani (semen), Mazee (pre-ejaculation fluid also known as prosthetic
fluid, or pre-seminal fluid) and Wadi (urinary fluid).
Law: As
long as the blood on the body of a Shaheed Faqih (i.e. one who is regarded as a
Shaheed [martyr] by the Shariah) does not separate from his body it is regarded
as being pure.
Law: The
water (fluid) which comes out of an infected eye is Najaasat-e-Ghaleeza.
Similarly, the fluid which is discharged from the breast or naval due to pain
(or infection) is regarded as Najaasate- Ghaleeza.
Law: If
phlegm is discharged from the nose or the mouth, it is not regarded as being
impure even if it came from the stomach or even if it is due to an illness.
Law: The
urine of milk drinking child be it a male or female is Najaasat-e-Ghaleeza.
There is a common theory amongst the laymen that the urine of milk drinking children
is Paak (pure). This is completely incorrect.
Law: If
a milk drinking baby (infant) vomits milk, it will be regarded as
Najaasat-e-Ghaleeza if it is a mouthful of vomit.
Law: The
flowing blood of every animal which lives on land, the flesh of the carrion
(dead animal) and its fat, Haraam quadruped animals such as the dog, lion, fox,
cat, rat, donkey, mule and elephant; the faeces of a swine and its urine; the
dung of a horse; the droppings of every Halaal quadruped animal such as the
dung of the buffalo, the droppings of goats and camels; the droppings of birds which
do not fly at a height, such as chickens and ducks, be they big or small; every
type of alcohol and that which causes intoxication, toddy drink, date liquor;
the urine and stool of a snake and the flesh of those wild snakes and frogs which
have flowing blood in them even if they have been made Zibah are regarded as
Ghaleeza. The same applies to their skin even if it has been boiled (i.e.
tanned) and the flesh, bones and hair of the swine even if it has been made Zibah.
All that which have been mentioned above are categorised as Najaasat-e-Ghaleeza.
Note: If
that animal which has flowing blood dies without being made Zibah according
Shariah it is regarded as carrion even if it was made Zibah, i.e. slaughtered,
such as in the case of the Zabiha of a Majoosi, i.e. fire worshipper, idol worshipper
or murtad (apostate) even if he sacrificed an animal that is Halaal for
consumption, such as a goat etc. the meat and skin etc. of such an animal has
become impure. If a person slaughters a Haraam animal using the Shariah method
of Zibah then its meat has become Paak (pure) even though it is Haraam to eat.
This ruling excludes a swine, as it is Najis ul Ain, i.e. intrinsically impure.
It can never become pure in any way.
Law: The
blood of a lizard or chameleon is Najaasat-e-Ghaleeza.
Law: If
the syrup (sap) from grapes falls onto the clothes then even if many days pass
the clothing is still pure.
Law: The
discharge (fluid) from the trunk of an elephant and the saliva (dribble) of a
lion, dog, cheetah and other quadruped beasts of prey is Najaasat-e-Ghaleeza.
Law: The
urine of animals whose flesh is Halaal (such as cow, ox, buffalo, goats/sheep
and camels etc.), the urine of horses and the droppings of those birds whose
flesh is Haraam be they predatory birds or not (such as crows, eagles, falcons,
hawks and female hawks) is regarded as Najaasat-e-Khafeefa.
Law: The
droppings and urine of a bat are both regarded as being pure.
Law: The
droppings of high flying Halaal birds such as pigeons, starlings, wild-ducks,
geese etc. are regarded as being pure.
Law: The
ruling in regards to the cud[2] of every quadruped animal is the
same as the ruling in regards to its faeces.
Law: The
ruling in regards to the bile of every animal is the same as the ruling in regards
to its urine. The bile of Haraam animals is Najaasat-e-Ghaleeza and the bile of
Halaal animals is Najaasat-e- Khafeefa.
Law: If
Najaasat-e-Ghaleeza mixes with Najaasat-e-Khafeefa then all of it is
Najaasat-e-Ghaleeza.
Law: The
blood of fish, other aquatic creatures, bed-bugs and mosquitoes, the
perspiration, the saliva of donkeys and mules is regarded as being pure.
Law: If
the very light spray (drops) of urine such as the size of the tip of a needle
get onto the body or clothing then the body and the clothing is still regarded
as being Paak (pure).
Law: If
the clothing on which such a light spray of urine (as mentioned above) touches
any water then even that water will not be regarded as being Na-Paak (impure).
Law: That
blood which has not oozed (flowed) out of a wound is regarded as being pure.
Law: The
blood which remains in the meat, spleen or liver is regarded as being pure but
if these things are soaked in flowing blood then it is regarded as being Na-Paak
(impure). They will not be deemed as being Paak (pure) until they have been
washed.
Law: If
a person read Namaaz whilst carrying a stillborn child in his arms then the
Namaaz will be invalid even if the child was given Ghusl. However, if a person
carried a child who was born alive and then died even without giving the child
Ghusl in his arms and read Namaaz then the Namaaz will still be invalid. If one
carried the child in his arms and read Namaaz in this condition, after giving
the child Ghusl then the Namaaz will be valid but to do this is contrary to
that which is Mustahab (desirable). These rules apply when it is a Muslim’s
child. If it is the dead child of an unbeliever then the Namaaz will not be
valid under any condition; i.e. whether the baby was given Ghusl (a bath) or
not.
Law: If
one performed Namaaz having a bottle in ones pocket etc. which contains urine,
blood or alcohol then in this case the Namaaz will not be valid. If there is an
egg in ones pocket and its yolk has turned into blood then in this case the
Namaaz will be regarded as valid.
Law: If
one unrolled a woollen garment (i.e. its seams were opened) and a dried up rat
was found inside then if it had a hole in it (i.e. if the garment had a hole)
then one must repeat the Namaaz of 3 days and 3 nights (if Namaaz was read in
it for many days). If there was no hole in it then one must repeat all the
Namaaz which one read in this garment.
Law: If
there is Najaasat-e-Ghaleeza on different portions of a garment or different
parts of the body and it is not equivalent to a dirham on any one place but if
it is gathered, it will be equivalent to a dirham then in this case the Najaasat
will be regarded as being equivalent to a dirham and if it is more then in the
case of it being more then in Najaasat-e-Khafeefa as well. The ruling will be
given in regards to all of it being put together, i.e. the total amount of Najaasat
will be counted.
Law: The
milk of Haraam animals is regarded as Najis (impure). However, the milk of a
female horse is regarded as being pure but to consume it is not permissible.
Law: If
rat droppings become mixed and ground in wheat or if it fell into oil then the
oil and flour is regarded as being pure. However, if there is any alteration in
its taste then it is regarded as being Najis (impure). If it becomes mixed in roti
(bread) then the parts and pieces around it should be removed and there is no
harm in the remainder.
Law: The
droppings and the fluid of the silkworm is regarded as being pure.
Law: If
pure (clean) clothing was wrapped in impure clothing or if impure clothing was
wrapped in pure clothing and the impure clothing causes the pure clothing to become
wet (damp), then in this case the pure clothing will not be regarded as being
impure, on condition that the colour or the smell of the impurity is not
visible on the pure clothing; otherwise it will be regarded as impure even by merely
becoming damp. However, if it becomes wet it will be regarded as being impure
and this is in the case where the impure clothing is soaking with water; if the
wetness of urine of alcohol is in it then the pure clothing will be regarded as
impure even if it becomes damp through this. If the impure clothing was dry and
the pure clothing was wet and the impure clothing became damp through the
wetness of the pure clothing, and the impure clothing became so wet that this
wetness seeped from the impure clothing onto the pure clothing then this too
has become impure otherwise not.
Law: If
wet feet are placed on impure earth or on bedding then the feet will not be
regarded as being impure even if the imprint of the wet feet is evident on it.
However, if the earth or bedding becomes so wet with the wetness of the feet
that it rubs on to the feet again then in this case the feet will become
impure.
Law: If
one places his dry feet on wet impure earth or on impure bedding and its
wetness came onto the feet then the feet will become impure. If they are merely
moist then it is not regarded as being impure.
Law: If
an area was prepared with cow dung and it has already dried then keeping wet
clothes on it won’t make it impure until such time that the wetness of the
clothes does not reach it to the extent where this wetness now comes out of it and
rubs back onto the clothing from the dung.
Law: If
one slept whilst wearing Najis (impure) clothing or slept on impure bedding and
perspired, then in this case if the impure area became wet due to the
perspiration and the body then became wet with it then he has become impure
otherwise not.
Law: If
wind passed over something impure and then touched the body or clothing, it
will not make it impure.
Law: If
the gusset of the clothes was wet and one passed wind then the clothing will
not be regarded as being impure.
Law: If
the smoke from some impure thing comes onto the body or clothing, it will not
make it impure. The same applies to the steam that came out when burning
something which is impure. It will not make the body or clothing impure even if
it causes the entire clothing to become wet. However, if the signs of impurity
become visible on it then it will be regarded as being impure.
Law: If
the smoke of a dung-cake (used to burn when cooking etc.) touches the roti
(bread), it will not cause it to become impure.
Law: If
some impure thing was thrown into the water of a Dah-Dardah and due to this
drops of water splashed onto the clothing; the clothing will not be impure.
However, if you are aware that those drops are from the impure substance or
thing then in this case the clothing will be impure.
Law: If
flies flew over faeces and then sat on clothing the clothing will not be
impure.
Law: The
mud (sludge) on the road is regarded as being pure until such time that its
impurity is not known; so if it comes onto the feet or clothing and one reads
Namaaz without washing it off the Namaaz will be valid but it is better to wash
it off.
Law: If
water was being sprinkled on the road and tiny drops from the ground splashed
onto the clothing then in this case the clothing will not become impure but it
is better to wash it.
Law: If
the skin of a human even if it be the size of a finger nail, falls into some
water (i.e. less than the amount of Dah-Dardah), it will make the water impure
and if the fingernail by itself falls in then it is not impure.
Law: If
one cleaned one’s self after passing stool or urine with clods and thereafter that
area began to perspire and the perspiration got onto the clothing, it will not
make the clothing impure.
Law: If
impure water was mixed in pure sand, it has become impure.
Law: If
impure chaff was mixed in pure sand then if it is a little, it is absolutely
pure and if it is a lot, it will not be regarded as being pure until such time
that it dries up.
Law: If
a dog touches ones clothing or body then even if its body is wet the body and
the clothes are regarded as being pure. However, if there is any impurity on
its body then it is a different issue; if its saliva touches the body and
clothing then it is impure.
Law: If
a dog or any other animal whose saliva is regarded as impure puts its mouth
into flour then if the flour has already been kneaded into dough then the area
that was touched by its mouth should be removed and the remainder is regarded
as pure. If the flour was dry (i.e. not as yet kneaded into dough) then the
amount of flour that has become wet should be thrown away.
Law: ‘Aab-e-Musta’mal’,
i.e. used water is regarded as being pure. ‘Naushaadar’ is also pure.
Law: With
the exception of a swine (pig), all the bones of other animals which do not
have the greasiness of the dead animal on it and the hair and teeth of these
animals are regarded as being clean.
Law: The
(clear) discharge which is emitted from the vagina of a female is regarded as
being clean. If it comes onto the clothing or body then to wash it is not
necessary. It is however, better to wash it off.
Note: This
does not refer to semen or discharge due to arousal etc.
Law: Meat
which has become rotten and has a bad odour is Haraam to eat even though it may
not be classified as being Najis (impure).
[1]
This is approximately 4.7 grams. Some say it is equal to
approximately 4.25 grams. The measure of 3 Masha, 1 and 1/5 ratti is
approximate 3.144 grams.
[2]
Cud is the portion of food that returns from the ruminant’s
stomach, into the mouth to be chewed for the second time. A ruminant is an
animal that digests plants, grass etc. by initially softening it in the animals
first stomach then regurgitating the semi-digested mass known as cud and then
chewing it again.
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