The Creed of Compassion-Islamic Teachings & Answering Doctrinal Misconceptions

Issue No. 93-the semen of the human being and blood gushing animals is najis irrespective of whether its meat is halal or haram, and the obligatory precaution is to also avoid the semen of non-blood gushing animals.

Issue No. 131- The perspiration of a person who becomes junub through haram means, let it be fornication, sodomy or masturbation, is ṭāhir. However, as an obligatory precaution, one must not perform prayer with this sweat on the body or clothes.

Issue No. 94- The dead body of blood gushing animals is najis if it has died a natural death; but if it has been killed in a manner other than that prescribed by Islam, it is ṭāhir, though it is better, as per recommended precaution, to avoid it. Therefore, the meat and the hide of animals which are from non-Muslim countries are ṭāhir, but are haram to eat unless one is sure that the animal has been slaughtered according to Islamic law or the one who renders them says so.

Issue No. 102- The blood of the human being and every blood gushing animal is najis. However the blood of non-blood gushing animals like fish, snakes and mosquitos, is ṭāhir.

Issue No. 111-Dogs and pigs are najis, including their hair, paws, nails and any moisture they may have.

Issue No. 123- All alcoholic beverages which intoxicate a person are najis as an obligatory precaution, but narcotics like hemp and hashish which cause intoxication but are not originally liquid, are ṭāhir, even when water is mixed with them and they become liquid. However, it is still haram to use them.

Issue No. 128- The alcoholic beverage called beer that is extracted from barley is haram and its najāsah is like that of wine. However, the drink extracted from barley for medicinal properties which is called ‘malt beverage’ and is not intoxicating at all is ṭāhir and halal.

Issue No.136- There are three ways to prove the najāsah of something:1. If one is sure that something is najis; but if one presumes that something is najis even if it is very likely, it will not be sufficient. Therefore, eating in public places that one sometimes strongly suspects to be najis, is allowed, unless one is sure about their najāsah.2. If the one who is in possession of something such as a landlord, salesperson or a servant says that it is najis.3. If two just persons or even one testifies so.

Issue No.143- If something ṭāhir comes in contact with a najis object and one of them is wet, the ṭāhir object will become najis. However, if both are dry or the wetness is so little that it does not reach the other, the ṭāhir object will remain ṭāhir (unless it touches the dead body of a human being before the ghusl of dead body has been performed on it; in this case, the obligatory precaution is to avoid it even though it is dry).

Issue No.154- First: Eating and drinking najis objects is haram, and it is also haram to feed children original najāsah such as intoxicants. Moreover, as an obligatory precaution, one must avoid feeding children najis food. However, it is not necessary to stop a child who makes his food najis with najis hands.

Issue No.158- Second: It is haram to make the script and pages of the Holy Qur'an najis, and if it becomes najis, it should be made ṭāhir immediately. The same ruling applies to the cover of the Holy Qur'an becoming najis, given that it entails its desecration.

Issue No.169- Water which is ṭāhir and unmixed makes every najis object ṭāhir, provided that:1. The water does not become “mixed water” while washing the najis object.2. It does not take on the smell, colour or taste of the najāsah.3. The original najāsah is removed with rinsing. For instance, if there is blood in it, it must be washed enough that the blood is gone. Of course, there are also other conditions for less than Kurr water that will be pointed out later.