This part discusses
the following topics:
v
Taharah (purification); its
definition and categories.
v
Types of water and the Islamic
ruling of each.
v
Etiquette of
Qadaa' Al-Haajah (Islamic Toilet Etiquette)
v
Najasaat (Impurities) and
divided into:
-
Impurities that come out
from urogenital system
-
Impurities that come out
from other parts of the body
-
Some other impurities
Definition of Taharah
(Purification)
"Taharah"
means cleanliness linguistically and in Islamic terms it means the removal of
filthy substances as commanded by the Legislator, or washing specific parts of
the body in a specific way.
Allah Almighty says:
)يَا أَيُّهَا
الَّذِينَ آمَنُواْ إِذَا قُمْتُمْ إِلَى الصَّلاةِ فاغْسِلُواْ وُجُوهَكُمْ وَأَيْدِيَكُمْ
إِلَى الْمَرَافِقِ وَامْسَحُواْ بِرُؤُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَينِ
وَإِن كُنتُمْ جُنُباً فَاطَّهَّرُواْ وَإِن كُنتُم مَّرْضَى أَوْ عَلَى سَفَرٍ
أَوْ جَاء أَحَدٌ مَّنكُم مِّنَ الْغَائِطِ أَوْ لاَمَسْتُمُ النِّسَاء فَلَمْ
تَجِدُواْ مَاء فَتَيَمَّمُواْ صَعِيداً طَيِّباً فَامْسَحُواْ بِوُجُوهِكُمْ
وَأَيْدِيكُم مِّنْهُ مَا يُرِيدُ اللّهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍ
وَلَـكِن يُرِيدُ لِيُطَهَّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ
تَشْكُرُونَ(
"O you who believe,
when you stand up to pray wash your faces, and your hands up to the elbows, and
wipe your heads, and your feet up to the ankles. If you are defiled, purify
yourselves; but if you are sick, or on a journey, or if any of you comes from
the privy, or you have touched women, and you cannot find water, then head for
wholesome dust, and wipe your faces and your hands with it. Allah does not
desire to make any hardship for you; but He desires to purify you, and that He
may perfect His grace upon you; so that you might give thanks."[5:6]
Categories of
Taharah
Taharah can be divided into
two categories:
A)
Taharah from Najas
or Khabath (physical impurity)
B)
Taharah form Hadath
(ritual impurity)
Najas or Khabath
is physical impurities or filth (Najasah); it is an object that is
considered filthy by Islamic law and prevents the validity of prayer.
Hadath is a state of the
body that invalidates the state of Taharah, or it is ritual impurity
that prevents from prayer, Tawaf (Circumambulation of Ka'aba) and such,
and Taharah (purification) is condition for it.
Hadath is divided into two
types; Hadath Asghar (minor impurity) and Hadath Akbar (major
impurity). Hadath Asghar is what necessitates wudhu' (ablution). This
type of impurity is caused by things like touching filth, or passing
stool, urine or wind.
Hadath Asghar (minor impurity)
means that one cannot do the following acts of worship except after having
ablution (wudhu'):
-
Performing prayer. The
Messenger of Allah B said: "…and there is
no prayer for one who does not have ablution." [Ar-Rabee#91]
-
Making Tawaf
(circumambulation) around the House (the Ka'aba). The Prophet B said: "Tawaf
is a prayer. However, Allah has allowed speaking during Tawaf. Whoever
speaks while doing it should only say something good." [Related by
Al-Hakim #3013]
-
Touching the Qur'an (according
to some views). According to Hadith related by Ar-Rabee' that the Prophet B said about one who is Junub
(a person in the state of ritual impurity) or menstruating or who is
not in the state of Taharah: " They do not recite the Quran
and they do not touch a copy of the Quran with their hands unless they perform
ablution (after attaining purity)."
[Ar-Rabee' #11]
Hadath Akbar is what
necessitates Ghusl (ritual bathing); after attaining ritual purity. This
type of impurity may be caused by menstruation, postnatal bleeding, or Janabah
which is a state of ritual impurity resulting from having sexual intercourse,
ejaculation , and wet dream (Ihtilaam).
Being in the state
of Hadath Akbar means that one cannot do the following acts:
-
Performing prayer. The
Messenger of Allah B said: "Allah does not
accept Salah (prayer) without purification."[An-Nasa'i #139]
-
Making Tawaf around
the Ka'aba. ‘Aisha (may Allah be pleased with her) said: 'I was
menstruating when I reached Makkah. So, I neither performed Tawaf of
the Ka`bah, nor the Tawaf between Al-Safa and Al-Marwah.
Then I informed Allah's Messenger B about it. He
said, "Do everything that is performed by a pilgrim, except that you do
not perform Tawaf (circumambulation) of the Ka`bah till you
get clean (from your menses)." [A'Rabee'#440]
-
Fasting. The Prophet B said: "Whoever gets
into dawn in the state of Janabah gets into dawn as a non-fasting."
[Ar-Rabee', #315]. 'Aisah narrated: "We would menstruate during the time
of the Messenger of Allah B, then when we became pure
we were ordered to make up the fasts but we were not ordered to make up the Salat
(prayer)." [At-Termidhi #717]
And if fasting is prevented then I'tikaf (Going into Retreat) will
also be prevented, as it is conditioned with fasting.
-
Reciting, writing and
touching the Quran. The Prophet B said about one who
is Junub (a person in the state of ritual impurity) or menstruating or
who is not in the state of Taharah: " They do not recite
the Quran and they do not touch a copy of the Quran with their hands unless
they perform ablution (after attaining
purity)." [Ar-Rabee' #11]
-
Having sexual intercourse
(during menses and postnatal bleeding). Allah says:
(فَاعْتَزِلُواْ النِّسَاء فِي الْمَحِيضِ وَلاَ تَقْرَبُوهُنَّ
حَتَّىَ يَطْهُرْنَ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ
اللّهُ)
"… so part with women in the monthly period, and do not
approach them until they are pure; when they have cleansed themselves, then
come to them, as God has commanded you'…"[2:222]
-
Entering mosque. Allah
Almighty says:
)يَا أَيُّهَا
الَّذِينَ آمَنُواْ لاَ تَقْرَبُواْ الصَّلاَةَ وَأَنتُمْ سُكَارَى حَتَّىَ
تَعْلَمُواْ مَا تَقُولُونَ وَلاَ جُنُباً إِلاَّ عَابِرِي سَبِيلٍ حَتَّىَ
تَغْتَسِلُواْ)
"O you who believe, draw not near to prayer, whilst you are
inebriated, until you know what you are saying, nor whilst you are Junub
(defiled), unless you are traversing a way, until you have washed yourselves…"[4:43]
Issue:
Taharah from Hadath is an act of worship. It is realized by making Wudhu'
or Ghusl depending on the type of Hadath. It cannot be valid
without Niyyah (intention). So, none of Wudhu' or Ghusl
shall be deemed proper unless it is coupled with the Niyyah or intention
to seek Allah's good-pleasure.
Niyyah is not a prescribed formula to be recited. Rather, it is a
consciousness of purpose that occurs in the mind.
If it is simple cleanliness, then cleansing does not require Niyyah.
Just like removing any impurities, it is not essential to have intention. It is
accomplished by the removal of the impurity.
Types of Water:
Water is the most
powerful cleaning agent that can be used for removal of filth. Originally,
it is the only cleaning agent that is used to remove ritual impurities.
Jurists divide water
according to its rulings into three categories:
1)
Mutlaq water (also known as Tahoor
water) is that water that remained upon the characteristics of its nature.
Allah the Almighty says:
وَيُنَزِّلُ عَلَيْكُم مِّن
السَّمَاء مَاء لِّيُطَهِّرَكُم بِهِ))
"… and sent down upon you water from the heaven, to purify you
thereby." [8:11]
The types include: rain water, sea water, springs (including Zamzam
water), aflaj water (i.e. water channel), wadis (valleys),
rivers, well water, etc.
Following this category is water that changes due to long storage
(e.g. water comes from the tap with a clear yellow tint)
and water that becomes mixed with a substance that does not separate from it in
most of the time like moss (or algae), salt, tree leaves, and soil.
Its ruling: It removes Khabath and purifies Hadath. That is, it
removes the state of Hadath (ritual impurity), and eliminates Khabath (filth).
This kind of water is considered pure because of its inherent
purity and as such, it can be used by an individual to purify him or herself by
ablution (Wudhu') and the ritual bathing (Ghusl).
 |
| Wadi Bani Khalid, Oman |
 |
| Falaj Daris, Nizwa, Oman |
 |
| Al-Kasfa Hot Spring, Al-Rustaq, Oman |
 |
| Salalah Beach, Dhofar, Oman |
2)
Tahir water is water that
has been mixed with substances that are considered inherently pure. Examples of
pure substances are saffron, soap, water extracted from plants and others.
Its ruling: It removes Khabath but incapable of lifting Hadath. That
is, it may be used to remove impurities from one's body, one's clothing, or a
place but it is incapable of removing the state of major or minor ritual
impurity.
3)
Najis water is water that becomes
Najis (filthy) when filth falls in it causing its colour, taste, or smell
to change as a result of it.
Its ruling: It is neither capable of eliminating Khabath nor Hadath.
Issues
·
Large quantity of water,
which is more than two large earthen pots or Qullas (one Qulla
is equivalent to about 100 kilograms), even if it is mixed with impure
substances, but does not change its taste, colour or odour, is considered Tahoor
(pure in itself and a purifying agent).
 |
| Qulla (a large earthen pot) |
Ibn Abbas narrated that the Prophet B said: “Water is Tahoor
(pure and purifying); nothing can render it impure, except what changes its colour,
taste, or odour.” [Related by A'Rabee #156]
·
If water is less than two Qullas,
and filth falls in it and changes one of its three qualities, it would become
impure.
·
Scholars disagree about water
that is less than two Qullas and filth falls in it but causes no changes
in its three qualities, whether it is rendered impure or not. Some scholars say
it is rendered impure while others say it is not.
·
Mustamal water (used water) is that which is
left over after one does Wudhu' or Ghusl. Scholars
disagree on its ruling. Some scholars attach it to Mutlaq water and
therefore, may be used to purify oneself. While others attach it to Tahir
water and hence cannot be used for Wudhu' or Ghusl.
·
So'ur (leftover Water): This is water
that is leftover after something drank from it. This is divided
into what or who has drank from the water.
-
Water leftover after
people drank from it. This water is considered Tahoor (pure and
purifying).
-
Water leftover after
an animal drank from it, whose meat is permissible for consumption. Such water
is considered pure and allowed for purification.
-
Water remaining in a
pot after a cat drank from it. This water is also considered pure
-
Water leftover after
an animal drank from it, who is Najis (impure) for example pig or dog. This
water is considered impure.
Etiquette of
Qadaa' Al-Haajah (Islamic Toilet Etiquette)
Muslims are required
to follow particular rules regarding personal hygiene when relieving themselves.
This code is known as Qadaa` Al-Haajah.
The collection of Islamic
rules when using the restroom are:
1.
One should not enter the toilet while carrying anything that bears
the name of Allah, such as the Holy Quran, or anything with the name of Allah
in it, e.g. jewelry such as bracelets and necklaces engraved with the name of
Allah.
2.
One should be out of sight of people. It was narrated that Mugirah
bin Shu'bah said: "Whenever the Prophet B went to relieve himself,
he would go far away." [Ibn Majah #355]
3.
A person should avoid shaded places where people walk or take rest
or gather for any purpose. Abu Hurairah narrated the Prophet B as saying: "Be on
your guard against two things which provoke cursing." They (the hearers)
said: "Prophet of Allah, what are these things which provoke cursing?"
He said: "easing in the watering places and on the thoroughfares, and in
the shade (of the tree)(where they take shelter and rest)."[Abu Dawud#23]
4.
If a person is driven by necessity to relieve himself, he should
not face the Qiblah or turn his back to it. It was narrated that
Jabir said: "The Messenger of Allah B said: "Do not face the Qiblah while urinating, nor
while defecating."[Ar-Rabee#77] However, scholars disagreed a lot on
this issue. The formal legal opinion is that this prohibition applies to one
who is relieving himself in an open place such as deserts but inside buildings, it is permissible to face the
Qiblah or turn one’s back towards it when relieving oneself; and this is the
opinion of Ibn Abbas.
5.
One should enter the
bathroom with his left foot and should recite the following Du'a (supplication):
"اللهم إني أعوذ بك من الخبث والخبائث"
[Allâhumma innî a'ûdhu bika mina-l-khubthi wa-l-khabâ’ith]
“O Allah, I seek refuge in you from the male and female evil Jinn.”
One should come out from the bathroom with the right foot and should pray this Du'a:
"غفرانك"
[Ghufranek]
“(O Allah) I seek forgiveness
and pardon from you.”
6.
One should sit down when relieving
himself. The Prophet B always sat down to relieve
himself.
7.
A person should not uncover
his private parts until after he has squatted close to the ground, because this
is more concealing, as Ibn Abbas narrated: "One of the Etiquette of the
Prophet B is that when he wanted to
answer the call of nature, he would not lift his izar (lower garment) until he
was close to the ground." [Ar-Rabee'#84]
8.
One should be very careful
about the splashing of urine. He should therefore avoid facing the wind while urinating.
9.
One should not relieve
oneself into a hole in the ground. Abdullah ibn Abbas narrated: “The Messenger
of Allah forbade urination and defecation into holes.” Ibn Abbas said: “He, may
Allah's peace be upon him, forbade it because they (the holes) are the
residences of your brothers from amongst the jinn.” [Ar-Rabee'#83]
10.
One should keep silent
while relieving himself unless for a necessity. It was narrated that Ibn Abbas
said: "And a man passed by the Prophet B while he was
urinating and greeted him (with the Salam), and he did not return the
greeting." [Ar-Rabee#84]
11.
After using the toilet, one
should make Istibraa, Istijmar, and Istinjaa.
Istibraa, which is making sure all
traces of urine are gone. It is wajib (obligatory) to do it. The Prophet
B once passed by two graves,
and those two persons (in the graves) were being tortured and said: "They
are being tortured, and they are not being tortured for a major sin. One of them
used not to save himself from (being soiled with) the urine, and the other used
to go about with calumnies (Namima) among the people." [Ar-Rabee'#487]
One of the preferred
methods of Istibraa is that after the passing of urine,
Istijmar is to remove the remaining traces of physical
impurity using stones or another material in its place (such as wood, toilet paper
etc.)
Istinjaa, is to clean the two outlets of impurity (the front side and the backside) after
urinating or moving the bowels by washing them with Tahoor (pure
and purifying) water or Tahir (pure)
water. Istinjaa is to be done after Istibraa
and Istijmar. It is wajib (obligatory) to make
it for the one who wants to make Wudhu' (ablution) for prayer; unless he
is prevented from using water. Thus a person who forgets to use water must
repeat his prayer because it was not fulfilled.
Allah praised the
people of Qiba' and their love of cleanliness, saying:
) لَّمَسْجِدٌ
أُسِّسَ عَلَى التَّقْوَى مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ فِيهِ
رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُواْ وَاللّهُ يُحِبُّ الْمُطَّهِّرِينَ)
"A mosque which was founded upon piety from the first day
is worthier for you to stand therein; in it are men who love to purify
themselves; and Allah loves those who purify themselves."[9:108]
Najasaat (Impurities)
The ritual prayer
has certain prerequisites, such as cleanliness of the body and clothes, as well
as the spot on which the prayer is to be performed. The Messenger of Allah B said: "Allah does not
accept Salah (prayer) without purification." [An-Nasa'i #139]
Therefore, a Muslim
must beware of Najaasah (impurity) and try to avoid it as much as he
can.
Impurities that come
out from urogenital system
·
Urine: It is impure and should
be washed and rubbed with water, whether it is from human
or animal sources. An exception is the urine of a male (but not the
female) infant who has not yet eaten solids. It is sufficient for it to be
splashed with water enough to get it wet [but not necessarily rubbed]; this is
due to the Hadith of Um Qays bint Mihsan, in which she came to the
Messenger of Allah B with her infant son who
has not eaten solids, so he sat him on his lap, and the boy urinated on his
garment, so he called for some water, and sprayed it, and did not wash it.
This means that there is difference in the urine of a boy and a
girl. In the suckling period, girl's urine is more impure than the boy's
urine.
·
Faeces: The waste matter
passed from the human body is inherently Najis (impure). Allah, the
Exalted, says:
) أَوْ جَاء أَحَدٌ مَّنكُم مِّنَ الْغَائِطِ)
"…or if any of you comes from the privy..."[5:6]
The excretion of those animals who are Haram (impermissible)
to eat is also Najis. However, the refuse and dung of animals, whose
meat is halal (permissible) to eat is Tahir (pure).
Droppings of religiously edible birds are pure according to some
scholars.
·
Blood of Haidh (menses),
blood of Istihadha (prolonged abnormal bleeding), and blood of Nifas
(postpartum bleeding). These are Najis (impure); as for the saying of the
Messenger of Allah B: "Mani (sexual
or ejaculate fluid), Madhi (pre-sexual or pre- ejaculate fluid), Wadi
(fluid discharged after urination), blood of Haidh (menses), and blood
of Nifas (postpartum bleeding) are Najis (impure). None should
offer prayer in a garment in which one of these has dropped until it is washed and
its trace disappears." [Ar-Rabee'#148]
Blood of Haidh (Menstrual Blood) is defined as a
natural type of blood that flows out naturally at regular intervals from a
woman's uterus after she has attained puberty and is able to conceive.
Menstrual bloods is dark in colour (sometimes even black), thick, and with a
strong odour.
Blood of Istihadha (prolonged abnormal bleeding) is vaginal bleeding
for reasons other than menstruation or childbirth. The blood is bright red,
thin and less disagreeable in smell.
Blood of Nifas (postpartum bleeding) is the blood seen
after childbirth or during delivery, whether the baby was fully
formed or not.
·
Mani, Madhi, and Wadi.
The Messenger of
Allah B said: "Mani,
Madhi, Wadi, blood of menses, and blood of postpartum bleeding are
impure. None should offer prayer in a garment in which one of these has dropped
until it is washed and its trace disappears." [Ar-Rabee'#148]
And the difference between them is as follows:
Mani
Mani (sexual or ejaculate fluid) is the fluid emitted by the
male or female as the result of sexual ejaculation. After the emission of Mani, the
erection subsides. With respect to men, it is a white thick fluid that smells
like the flowers of a date palm tree. The sexual fluid of a woman is a thin liquid.
The emission of Mani necessitates a ritual bath for purification (Ghusl)
for men and women.
Madhi
Madhi (pre-sexual or pre- ejaculate fluid) is a clear thin fluid which
releases (from males and females) during arousal without gushing and does not diminish
the arousal.
Madhi is impure (Najis). This means that the body parts and
clothing that became affected must be purified with water before praying.
The emission of Madhi necessitates ablution (Wudhu').
As for the Prophet B saying: "Madhi
necessitates Wudhu' and Mani necessitates Ghusl."
[Ar-Rabee' #102&132]
Wadi
Wadi is defined as a thick white cloudy secretion that is
released without lust, and is discharged (by some people) after
urination. It tends to be released because of cold or illness. Wadi is impure but merely cleaning
one's private parts will suffice. The emission breaks Wudhu'.
Therefore, in order for one to perform Salah (Prayer), he or she will have to
renew the Wudhu'.
·
Woman's Tuhr
The Tuhr is a very white discharge that signals
the end of menses or postpartum bleeding. The reason for it being Najis
or impure is due to its passing through the passage of impurity at the time of
its release.
Vaginal secretions, as well as wind emitted from a woman’s vagina are
both pure and have the same duct. Therefore, they do not break Wudhu'
(ablution) or invalidate Tawaf, according to some scholars' opinion.
·
Everything that comes out
from the two outlets of impurity even if not customary such as stones and worms
is impure due to its passing through the passage of impurity. It could be
rendered pure if it is washed and cleaned from impurities.
Impurities that come
out from other parts of the body
·
Vomit
Vomit is defined as matter (such as food or drink) ejected from the
stomach through the mouth until it fills it. Vomit, including baby
vomit is considered impure (Najis) and breaks Wudhu'.
The Messenger of Allah B said: "Whoever vomits
or emits Qalas (reflux) should perform ablution." [Ar-Rabee'#109]
·
Qalas
Qalas (reflux) is defined as matter ejected far up into the throat and reaches
the mouth but does not fill it. It is impure and invalidates Wudhu'.
·
Nosebleed
Nosebleed is blood coming out of the nose continuously due to some
reasons such as bleeding.
Vomit, Qalas, and nosebleed break Wudhu' but not Salah
(prayer). The Messenger of Allah B said:
"Vomit and nosebleed do not invalidate the prayer. If the one
praying left due to them, he should perform ablution and complete his
prayer." [Ar-Rabee' #113]
·
Dam Masfooh (blood that
pours forth)
Dam Masfooh is blood that pours forth from the body. It is ruled as impure by
Quranic text:
(أَوْ دَماً مَّسْفُوحاً)
"…or blood poured forth…"[6:145]
It takes many forms such as blood from wounds and blood that comes
out from feet cracks.
The blood that remains in the meat and in the veins of a
slaughtered animal is pure.
The blood of fish and sea animal are pure.
Other Impurities
·
Pig
All parts of pigs are Najis (impure). Allah describes
pigs by saying in the Holy Quran:
)أَوْ لَحْمَ خِنزِيرٍ
فَإِنَّهُ رِجْسٌ)
"...or the flesh of swine - that indeed is an
abomination..."[6:145]
·
Dog
Dogs are impure and filthy. This is based on what Abu Huraira
narrated that Prophet Muhammad B said: "If a dog licks
a utensil belonging to any one of you, let him throw (the content) away and
wash it (i.e. the utensil) seven times; the first and the last of them with
soil." [Ar-Rabee' #153]
·
Wild Animals with Fangs and
Birds with Talons
Carnivorous animals that have fangs and birds that have talons are
impure. The evidence of their impurity is the saying of the Prophet B said: "The eating of all
fanged beasts of prey and all the birds having talons is Haram
(unlawful)." [Ar-Rabee'#387]
 |
· Jallalah
Jallalah is defined as an animal that is addicted to eating
filth. Ibn 'Umar narrated: "The Messenger of Allah B prohibited eating the Jallalah
and milking it." [Abu Dawud#3291]
The water leftover after a Jallalah drank from it, as well
as, its waste are considered impure.
If the Jallalah animal is kept away from the other animals
for some time and is given clean food to eat, then it becomes pure. Birds need
a minimum of one day and night to become pure, while camels and cows need a
minimum of seven days to become pure.
·
Maytah (Carrion)
Maytah is an animal which has running blood and died without legal
slaughtering. The Quranic evidence for its being Najis (impure) is
Allah's saying:
(إِلاَّ أَن يَكُونَ
مَيْتَةً)
"…except it be carrion..."[6:145]
Issues:
·
A Maytah is impure except
for the following parts: hair, wool, fur, extremities of feathers, and the
skin once it is tanned. The Messenger of Allah B said: "… It is only
unlawful to eat it, and any skin that has been tanned has been purified."[Ar-Rabee'#389]
·
The Maytah (dead
meats) of locust and sea animals are pure. Allah’s Messenger B said: "Two types of
dead animals and two types of bloods have been made lawful for you, the two
types of dead animals are locusts and fish, and the two types of bloods are the
liver and the spleen." [Ar-Rabee'#618].
·
The Maytah (dead
bodies) of those that have no blood in them such as fly, beetle, and scorpion, are
pure. The Prophet B said: "When a fly
falls in the vessel of one of you, he should plunge it all in, for in one of
its wings there is a disease, and in the other is a cure. And it puts the disease
first and holds back the cure."[Ar-Rabee'#371]
·
The Maytah (dead
body) of fetus which is found dead in the belly of its slaughtered mother is
pure and eating if its flesh permissible for consumption. The Messenger of
Allah B said: "Slaughtering
the fetus is (fulfilled with) the slaughter of its mother."[Abu-Dawud#2445]
·
The Maytah (dead
body) of hunted animals is pure and permissible for consumption if the hunter
utters the name of Allah before shooting the prey, or sending the trained
animal that is going to catch the prey. But if the hunter sees that the prey is
not killed then he must slaughter it in the prescribed way and take Allah’s
name while slaughtering it.
·
The jurists disagree as to
whether or not grape wine (Khamr) is ritually Najis (impure). The
majority of scholars agree that intoxicating alcohol is Najis (impure). However,
there is considerable legal evidence to support the opinion that it is Tahir
(pure) [though prohibited to consume]; unless it is made from impure
ingredients. Their evidence was that, when it was declared Haram
(prohibited), the Companions spilled out the existing quantities of wine in the
roads of Madina. These scholars said that the Prophet would not have allowed
grape wine to be disposed of in this way. Hence [according to this minority] grape
wine (Khamr) is ritually pure.
·
Scholars disagree as to
whether a pagan polytheist is materially pure or impure. The point here is
Allah's saying:
) إِنَّمَا
الْمُشْرِكُونَ نَجَسٌ)
"Verily, the Mushrikun
(polytheists) are Najasun (impurity)." [9:28]
The scholars have two opinions. Some says that their impurity is physical,
while others say that their impurity is spiritual. The significance of this
disagreement appears when ruling on their wetness. Based on the opinion that
the impurity of pagan polytheists is physical, coming into wet contact with a pagan
polytheist (e.g. by shaking hands) will break Wudhu' (ablution).
The formal legal opinion concerning
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