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SECTION TWO- DEALING WITH CLEANLINESS (TAHARAT)

Chapter on Water

Water is either Pure (Unmixed) or Mixed.

Mixed water is the water which is extracted from something else, such as a water melon or a pomegranate, or water mixed with something else in a way that it ceases to be called water, like water mixed with sugar or salt.

Pure water has the following kinds: running water, water gushing forth (a spring) but not flowing, well water, rain water and standing water called stagnant water.

Problem #1 A mixed water itself is clean, but does not clean (spoiled by) feces or refuse, and if some unclean thing is mixed with it, it becomes totally unclean, even if it was itself in a quantity of a thousand Kurs.

Of course, if a mixed water falls down with force from upward even if the place is in the form of a slope (or ditch) and something unclean unites with it in the lower part, the uncleanness shall be limited exclusively to (the water in) that place of union without affecting the upper part.

Problem # 2 A pure water does not cease to be pure by evaporation. Indeed, if something else like rose water or the like is mixed with it, and then it evaporates, sometimes it becomes mixed, in the same way as mixed water continues to be mixed water even after evaporation. The criterion in such cases is the condition the mixed water takes once it sets in again after the evaporation, so that sometimes the evaporating water consists of constituents of water, and so after setting in again, it becomes pure water, while at times it becomes mixed water.

Problem # 3 If there is some doubt about a liquid as to its being pure or mixed, then if its previous condition is known, it will continue to be so, except in some cases, as the doubt about its sense or the doubt about the continuity of the condition. If its previous condition is not known, it shall clean neither (things spoiled by) feces nor by refuse. If it is mixed with something unclean, then, if it is in a small quantity, it will become totally unclean, but if the (original) liquid is in a large quantity, then apparently it shall fall under the category of clean.

Problem # 4 A pure water of any kind shall become unclean if any of its properties like color, taste or odor is changed as a result of being mixed with something unclean. But if the change takes place due to the proximity of something unclean, as due to the proximity of a dead body it starts stinking, it shall not become unclean. Of course, if the dead body falls outside the water, and a part of it falls into the water, and consequently the entire interior and exterior of the water is changed, it will become unclean.

Problem # 5 The criterion is the influence of the characteristics of pollution on the water, and not the polluting thing, so that if the water turns red due to the polluting brazil wood, it does not become unclean if it is in the quantity of a Kur, or it is running water, or the like.

Problem # 6 The condition is the change of one of the three characteristics due to pollution, even if it is not one of the originally unclean objects, so that if the water becomes yellow due to falling of blood into it, it would become unclean.

Problem # 7 If something polluted which possesses the characteristic of being unclean due to falling into it falls into clean water so that it changes the water by the characteristic of being unclean, it does not become unclean according to the stronger opinion, as, (for example), if some dead body falls into the water changing its odor, and then the dead body is taken out of water, then the water is thrown into a Kur changing its odor. If, however, the polluted thing carries pieces of the unclean thing and consequently the clean water is changed thereby, it would become unclean.

Problem # 8 A running water which is springing, flowing water, does not become unclean by encountering something unclean whether it is in a small or large quantity.

The same rule applies to the springing, standing water, such as some spring. The same rule shall also apply to a well, according to a stronger opinion.

In all the above cases, the water does not become unclean except when it is changed (due to uncleanness).

Problem # 9 A stagnant water, connected with running water, shall be governed by the rule applicable to running water, so that a pool connected with a river by a waterway or pipe or the like is like the river.

The same rule shall apply to the banks of the river, even if their water is standing.

Problem #10 A running water or what falls under its category becomes clean even if it becomes unclean by change, when its change is removed, whether by itself or by mixing with clean water.

Problem # 11 A stagnant water without a source becomes unclean by encountering something unclean if it is in a quantity less than a Kur, whether water enters the unclean thing or the unclean thing enters it. But it shall become clean by mixing with clean water like running water, water in the quantity of a Kur or rain water.

According to the stronger opinion, mere union without mixture is not sufficient.

Problem # 12 If there is a little water (i.e. in a lesser quantity than a Kur), and there is doubt whether it had source or not, so if it had previously a source, and now there is doubt about its disconnection, it shall be governed by its previous position, otherwise not.

If however, the little water receives something unclean, according to the stronger opinion, it shall be treated as clean.

Problem # 13 A stagnant water which reaches the quantity of a Kur shall not become unclean thing by encountering something unclean, except when it is changed. If, however, it is partly changed, then if what remains unchanged is in a quantity of a Kur, it shall remain clean, and the changed part shall also become clean by mixing with the remaining unchanged part that is in a quantity of a Kur.

If what is left is upto the quantity of a Kur, the whole shall be rendered unclean.

Problem # 14 A kur is measured in the following two ways:

Firstly, by weighing, so that it is one thousand and two hundred Iraqi Ratls or eighty five Huqqahs of Karbala and Najjaf (a Huqqah of Karbala and Najjaf=933 1/3 Mithqals), ¾ Baqqals, or 2 ½ Sayraffi Mithqals, or292 ½ Huqqahs of Istambul (a Huqqah of Istambul = 280 Mithqãls), 64 Shahi Mounds – 20 Mithqals (A Shahi Mound = 1280 Mithqãls), or 128 Tabrizi Maunds — 20 Mithqals, or 29 ¼ Mounds of Bombay (a Bombay Maund = 40 Seers, a Seer = 70 Mithqãls), or 348 kilograms of today – 20 Mithqals or 383906.25 grams approximately.

Secondly, measuring by volume, so that a kur = 437/8 spans of the hand, according to the more cautious opinion; rather the opinion is not without force.

Problem # 15 If there is doubt about an amount of water being upto the quantity of a Kur, then if there is knowledge about its previous position, it shall continue to enjoy the same position.

In case its previous position is not known, according to the stronger opinion, it shall be rendered unclean by uniting with something unclean, even if all the rules of kur water are not known applicable to it.                                                                             

Problem #16 If the water is little (less than the quantity of a Kur), and than attains the quantity of a kur, and it is known that it has touched something unclean, but it is not known whether it touched the unclean thing before or after attaining the quantity of a Kur, it shall be declared clean, except when its date of pollution is known without the date of its attaining the quantity of a Kur

(Conversely), if a water was upto the quantity of a Kur, and later it falls short of that quality and it is known that it has touched something unclean, but it is not known whether it was prior or subsequent to its falling short of the quantity of a Kur, it shall be declared clean, even in case the date of its falling short of the quantity of a Kur is known.

Problem # 17 Rain water while raining from above is like running water, and so it does not become unclean, unless it changes (color, smell or taste), but it is more cautious that it should be in a quantity that it may flow on a hard ground, although the rule shall not lose its force in case it is sufficient to be called rain water.

Problem #18 Rain water means water which is not rendered unclean, except by the change (in color, smell and taste) of the drops which come down, and the water which assembles at the time when it is raining.

Similar is the case with the water which assembles, and is connected with the water on which the rain falls. So the water running from a rain pipe down the roof at the time when the rain has not yet stopped is like the water which gathers over the rooftop, and on which rain continues falling.

Problem # 19 Rains cleans every unclean thing on which it falls, and which can be cleaned, like water, carpets and utensils. According to the stronger opinion, it is necessary that they should be fully drenched with the rain water.

In case of the carpets and the like, it is not necessary to wring them or wash them several times. Rather, in case of utensils too it is not necessary to wash them several times.

Of course, when a utensil is rendered unclean due to licking by a dog, then, according to the stronger opinion, it would be necessary to first rub the utensil with dust, and then place it under the rain, so that when the rain falls on it, it would be rendered clean, without there being any need of washing it several times.

Problem # 20 If the rain water drenches the whole unclean bed (or mattress), and penetrates into it thoroughly, it is rendered clean internally and externally. But if the rain water drenches it only partly, it would clean only that part of it which is drenched. (Similarly,) if the rain water reaches only its outer part, and does not penetrate into it, it would clean only the outer part of it.

Problem #21 If the roof is unclean, and rain water penetrates into it, and while it is raining, the rain drops start oozing from the roof, the drops would be clean, although the unclean object may still be lying on the roof, and the rain water may be passing from over it.

Similar shall be the case if some drops fall from the roof after the rain has stopped, when there is possibility of the drops being the unclean water inside the roof, or their not having through the unclean object itself, or through what has become unclean after the discontinuation of the rain.

If, however, it is known that these are the drops of the water that has passed through of the two (unclean) objects after the discontinuation of the rain, the drops shall be (declared) unclean.

Problem # 22 An unclean stagnant water is rendered clean by the rain water falling on it, and mixing with it, or by its connection with pure water, like water in a quantity of a Kur, or running water when it mixes with it. There is no condition of a special nature in the connection; rather its basic factor is general, even if the connection takes place by means of a small canal or a hole, as it is not a condition for the pure water to be above or equal with the unclean water.

Of course, if the unclean water is running from above the pure water, then apparently it would not be sufficient to render the upper part clean, while the unclean water is running above the pure water.

Problem #23 There is no objection in water used for ablution (Wudü) in being itself clean and a source for cleaning (polluted by) feces and refuse, in the same way as the water used for removing the major ritual pollution (the bath taken after the Janãbat, or pollution due to the ejaculation of sperm) shall itself be clean, and shall also clean (things polluted by) refuse rather according to the stronger opinion, it also cleans (objects polluted by) feces.

.Problem #24 the water used for cleaning (polluted by) refuse which is called Ghassãlah is absolutely unclean.

Problem # 25 The water used for Istinja’ (after urination or evacuation of bowels) is clean, whether it is used for cleaning after urination or evacuation of bowels, when any of its three characteristics (namely color, smell and taste)) is not changed, and it does not contain any of the particles of feces, and the uncleanness should not have polluted (the parts urinating or excreting) in a way that the act of cleaning may not be called Istinjã’.

 Nor anything unclean should have reached it, such as when some other unclean object out with urine or feces, like blood, to the extent that, according to the more cautious opinion it should be considered a part of the urine or feces.

Problem # 26 It is not a condition in cleanness of Istinjã water that the water should first fall on the hand, although it is more cautious.

Problem # 27 If it becomes doubtful in case of several confined objects as to which one of them is unclean, as in case ten utensils (it is suspected that one of them is unclean, but it is not known which one is unclean), then it is obligatory to avoid using all of them.

So also if an object touches any of the utensils, which in its previous position was polluted, according to the more cautious, if not stronger, opinion, the object shall be declared unclean.

If the object in its previous position was not clean, then there is detailed verdict in its case.

Problem # 28 If water should spill out entirely from one of the two utensils suspected to be unclean it would be obligatory to avoid the use of the other.

RULES OF EASING NATURE
(Urination and Defecation)

Problem #1 It is obligatory at the time of easing nature, as well as on other occasions, to cover one’s private parts from every person for whom it is not permissible to see those parts, whether he is a man or woman, even if he is insane or a discreet child, in the same way as it is forbidden to look at the private parts of others, whether they are insane or discreet children.

Of course, it is not obligatory to cover the private parts from indiscreet children in the same way as it is permissible to look at the private parts of an indiscreet child.

The same rule applies to a husband and wife and a master and his slave-girl, in case of looking at each other.

As regards a lady owner and a ( slave, it is not permissible for either of them to look at the private parts of the other, rather even at other parts of each other’s body, according to the traditional authority.

Here the private parts of a woman include both the front as well as the hind part.

In case of a man, the private parts include the front and hind parts as well as both the testicles. But his private parts do not include both the thighs, buttocks; rather not even the pubic region or the perineum. However, as regards the pubic hair, it would be more cautious to avoid looking at them, or allowing others to look at them. It is approved to cover the navel region and knees and the region lying between them.

Problem #2 it is sufficient to cover the private parts by anything that may cover them, including ones own hand or the hand of one’s wife.

Problem #3 it is not permissible to look at the private parts of others even from behind a mirror, or even in a mirror or clear water.

Problem #4 If, in case of an emergency, it is necessary to look at the private part of another person, as for the purpose of treatment, then it would be more cautious to look at it in a mirror placed in front of it, if it fulfils the necessity otherwise, there will be no objection (in looking at the private part of a stranger).

Problem # 5 At the time of easing nature, it is forbidden to place the front (hind) parts of the body towards or against the Qiblah. They include the chest and stomach, even if the private part is twisted away from the Qiblah. The criterion in posing towards or against the Qiblah is what is customary in both cases. The direction of the knees is not concerned in both cases. It is more cautious to avoid simply one’s private parts posing (or against the Qiblah, even if the front parts of one’s body do not pose towards the Qiblah. According to the more cautious opinion, it is forbidden to pose towards or against the Qiblah while performing istibra, rather the opinion would be stronger in case some drops of urine also come out while performing Istibrã’. Likewise, while performing Istinja’, caution should not be given up, although according to the stronger opinion, it is not forbidden to pose towards or against the Qiblah in its case. In case of an emergency, if a person is compelled to pose towards or against the Qiblah, he is free to choose either   (pose towards or against the Qiblah), although it would be more cautious to pose against the Qiblah. If a person is compelled either to pose towards or against the Qiblah, or cover his private parts from a person for whom it is forbidden to look at his private parts, he should opt for covering his private parts. If there is doubt about the direction of the Qiblah, and it not possible for him to make necessary enquiry about the direction of the Qiblah, while he is not able to wait till he comes to know about the correct direction of the Qiblah, he would be free to adopt either of the alternatives, although it is not far from likelihood that he should act according to his own assumption, if he has any.

Rules of lstinjã’

Problem #1 According to the more cautious opinion, it is obligatory to wash the exit for urine twice with water, although, according to the stronger opinion, it is sufficient for a man to wash it once, if urine has come out of the natural exit. However, it is preferable to wash it thrice. It is not permissible to use anything other than water, {while cleaning after urination). While cleaning the anus (the exit of feces), one has the option to wash it with water, or rub it with some thing that removes the uncleanness, like a stone, a clod of earth, or a shred of cloth, or the like. However, washing it (with water) is the best way, while adopting both methods is more comprehensive. While washing the anus, it is not a condition to repeat the act; rather it is sufficient to wash it to the extent that it is clean. Apparently, the same rule applies to the case of rubbing the anus (with something); although it is more caution to repeat the act thrice, even though it becomes clean by rubbing for lesser times. If it is not cleaned even by rubbing thrice, then it should be rubbed till it is cleaned. It is a condition for the rubbing object that it should be clean, so that it is not permissible to be unclean, nor should it be polluted before it is used for cleaning. It is also a condition that it should not contain permeating moisture, so that it is not permissible to clean with mud or wet cloth. However, there is no harm in cleaning with a damp thing which does not permeate.

Problem #2 At the time of washing with water, it is obligatory to remove the pollution and its adjuncts, i.e., the small invisible particles, while in case of rubbing the anus (with something), it is sufficient to remove the pollution itself, and there is no harm if the adjuncts still remain there.

Problem # 3 It is sufficient to clean the anus by rubbing, when it is not polluted to the extent that it should not fall under the category of Istinjã’. It is also a condition that nothing from outside should have mingled with pollution of the anus, so that if some other polluted object, like blood, comes out with feces, it shall be indispensable to clean it only with water.

Problem # 4 It is prohibited to use sacred things for istinjã’. According to the more cautious opinion, the same rule applies to the use of bones and dung (Istinjã), so that if they are used (for Istinja), there shall be difficulty in accepting that cleanliness has been obtained thereby. The rule particularly applies to the use of bones and dung. Rather, there is difficulty generally in accepting that cleanliness has been obtained by (rubbing) even with a stone. However, it is excusable to use anything other than the things mentioned above (namely, sacred objects, bones and dung).

Problem # 5 It is not obligatory to rub the passage of urine with the hand. If, however, there is likelihood of the discharge of Madhy with urine, then it is more cautious to rub it with the hand.

Rules Concerning Istibrà’

According to the more cautious opinion, the method of Istibra is that one should rub thrice with force between anus and the root of penis, and then, for example, he should place his index finger under the penis and his thumb over it, and draw them with force     (the root of the penis) to its tip thrice, and then squeeze its tip thrice. After it, if he suspects that there is some moisture, which he does not know to be urine or something else, it shall be declared to be clean, and not nullifying the ablution, if he happens to have performed the ablution before the oozing out of the moisture.

Conversely, however, if he has not performed the Istibrã’ (and he suspects that there is some moisture), it shall be declared to be unclean and nullifying the ablution. This is the advantage of Istibrã’.

According to the stronger opinion, with it is added the advantage that, after the passage of long time and plenty of movement, in a way that it becomes certain that there is nothing left in the urinal passage, and some moisture is suspected to come out, even then it shall be declared to be clean, and shall not nullify ablution.

Problem # 1 It is not a condition to perform Istibrâ’ personally, so that it would be sufficient if it is performed by some one else, like one’s wife or slave-girl.

Problem #2 If a person doubts whether he has performed istibrã’ or not, It shall be considered not to have performed it, even if some me has passed, and it was his habit to perform istibrã’.

Of course, if he has performed istibra and later doubts whether it was performed in the correct manner or not, it may be considered to have been performed in the correct manner.

Problem #3 If a person, who has not yet performed istibrã’, doubts whether some moisture has come out or not, it shall be considered not to have come out, in the same way as when he finds some moisture on his garments, and does not know whether the moisture has come out from the garments, or it has come from outside, it shall be considered to be clean and would not nullify ablution.

Problem #4 If a person knows that what has come out is Madhy, but doubts whether some urine has also accompanied it or not, it shall not be declared to be unclean and a source of nullifying ablution, except when it is a suspected moisture, so that he doubts whether it is entirely Madhy or Madhy mixed with urine.

Problem # 5 If a man urinates and then performs ablution, and subsequently some moisture comes out about which he doubts whether it is urine or sperm, then if he has performed istibrã’ after urination, it is obligatory on him to exercise caution by performing both ablution and ritual bathing.

If he has not performed Istibrã’, then it would be sufficient to perform ablution.

If the suspected moisture has come out before he performs ablution, it would be sufficient to perform ablution, and it would not be obligatory on him to perform the ritual bathing, regardless whether he has performed Istibra after urination or not.

Rules Concerning Ablution (Wudu)

Following are the essentials, conditions, causes, objectives and rules of ablution (Wudu).

A- Essentials of Ablution

Problem # 1 It is obligatory in an Ablution (Wudu) to wash the face and both hands, and to rub the head and both feet (with wet hands). Face here means the part of the face which lies lengthwise between the hairline and where the chin ends, and widthwise the part of the face which may fall between the thumb and the middle finger in case of a person having proportionate body, while in case of a person whose body is not proportionate, he should follow a person having a proportionate body.

It is not obligatory to wash whatever lies beyond these limits, Of course, in order to obtain surety that whatever is within the prescribed limits has been washed entirely, it is obligatory to wash something more than the mentioned limits.

Problem # 2 According to the more cautious opinion, it is obligatory that the face and hands should be washed from above to below, and, according to the more cautious opinion, they should not be washed from below to above.

Of course, if a person throws water from below to above, but when it returns from above (downwards), he expresses his intention of washing, it would be permissible.

Problem # 3 Washing the part of beard which is beyond the limits of face is not obligatory, but washing its part which is included in the limits of face is obligatory.

It is obligatory to wash the apparent part of the beard, regardless whether the beard is thick or thin, when the hair have covered the skin of the face, though in case the beard is thin, it is more cautious to carry the water to the skin.

As regards the two hands, it is obligatory to wash them from the elbow to the tips of the fingers, as in case of washing the face, to be certain, it is obligatory to wash some part of the upper arm. It is not permissible to leave any part of the face or both hands unwashed even to the extent of a hair.

Problem # 4It is not obligatory to wash the internal part of the eyes and nose or the part of both lips which is not visible after closing them, in the same way as it is not obligatory to wash the inside of the hole in the nose meant for wearing a ring (by females), regardless whether the ring is in the hole or not.

Problem # 5 It is not obligatory to remove the dirt inside the nails, except what is apparent, in the same way as when a person cuts the nails and the dirt inside the nails becomes apparent, it is obligatory to wash the nails after removing the dirt.

Problem # 6 If some flesh has been cut from the two hands or the face, (and left attached with the hands or face), it is obligatory to wash what is apparent after the cut, and it is obligatory to wash the (attached) flesh, even if it is joined (with the hands or face) through a thin skin.

Problem #7 If some crack is caused in the back of the hand and it is so wide that its hollow part is visible, it is obligatory to put water into it; otherwise, if it is not visible, it is not obligatory.

Problem # 8 If some boil appears on the skin as a result of burning, as long as it is there, it is sufficient to wash its apparent (upper) part, even if it has burst open, but it is not obligatory to let the water reach under the skin.

If part of the skin has cracked, leaving the other intact, it is sufficient to wash its apparent part, and it is not obligatory to cut it entirely.

If the whole part under the skin has become apparent, but the attached skin sometimes sticks and sometimes does not, it is obligatory to wash the part under the skin, and if it is stuck, it is obligatory to remove it or cut it.

Problem # 9 It is right to perform ablution by dipping into the water, provided that the condition of trickling of the water from above to below is observed. But it is necessary to intend ablution while taking the left hand out of the water, so that it does not rub with fresh water.

Rather the same rule is applicable to the right hand too, except that so much of the left hand is to be left which may be washed with the right hand, so that the amount of water left in the right hand may be considered to be ablution water.

Problem # 10 It is obligatory to remove the object which hinders the performance of ablution or move it in a way that water may reach the area under it.

If a man suspects some hindrance which has no rational existence, he should not pay heed to it.

If a man suspects some hindrance, it is obligatory on him to remove it or let water reach the area under it.

Problem # 11 It is not obligatory to remove the crust which covers the wound at the time of its healing, and takes the form of skin, and it is permissible to wash its apparent area, although it is easy to remove the crust.

Of course, in case of a medicine which congeals on a wound, as long as it is not possible to remove it, it is to be treated as a splint, and it is sufficient to wash its apparent area.

If, however, it may be removed easily, it would be obligatory to remove it.

Problem #12 It is not obligatory to wash the dirt if it is not in a visibly solid form, as long as it is tantamount to washing the skin, even if it gathers as a result of rubbing the Turkish towel, and is in a large amount.

The same rule shall apply to the whiteness which appears on the hand as a result of touching gypsum or the like as long as it is tantamount to washing the skin.

If, however, a person suspects that the whiteness is a hindrance (in the way of ablution), it would be obligatory to remove it.

As regards the rubbing of the head with the fingers (Mash), it is obligatory to perform the rubbing of part of the front of the head, but it is more cautious to rub in the width of not less than one finger, while it is more cautious than that to rub in the width of three closed fingers; rather, it is better to rub with three fingers.

The rules applicable to a male are also applicable to a female.

Problem #13 It is not necessary to rub the skin (of the head). So it is sufficient to rub the front hair. If the front hair are so long that, (if combed,) they exceed the limits of the head, it is not permissible to rub the excessive hair, regardless whether they are hanging, or have gathered in front part of the head.

Problem # 14 To be more cautious, it is obligatory to rub (the head) with the palm of the right hand, though, according to the stronger opinion, it is also permissible to do so with its back.

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