Intrinsically najis object

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ʿAyn al-najis (Arabic: عين النجس) is an object which is intrinsically najis and is not possible to become pure according to Islamic view. In the views of Shia jurists, if an intrinsically najis object comes in contact with a pure object and one of them is wet, the pure object becomes najis. In Islam, blood, urine, feces, semen, dead bodies, dog, pig, disbelievers, liquid intoxicants and fermented drinks are intrinsically najis.

Meaning

The common opinion of Islamic jurists is that 'Ayn al-najis objects are intrinsically najis and cannot become pure.[1]

In Shi'a jurisprudence, ten objects are considered intrinsically najis: blood, urine, feces, semen, dead bodies, dog, pig, disbelievers, liquid intoxicants and fermented drinks (beer).[2] However, al-Sayyid al-Murtada, among great Shia jurists in fifth/eleventh century believed that soulless parts [e.g. nail and hair] of dogs and pigs are pure, both because of being soulless and having some use.[3] Some marja's included the "sweat of a camel who eats najis things" among intrinsically najis objects.[4]

Rulings

In Shia jurisprudence, there are some rulings about intrinsically najis objects such as the ones below:

  • If an intrinsically najis object comes in contact with an object that is pure, the pure object becomes najis [5]and it will be called extrinsically najis. However, the condition for transfer of najasa is the existence of wetness in one of the two objects.[6] It is attributed to al-Fayd al-Kashani that he believed that after removing najasa from the extrinsically najis object (without using water, such as by wiping with a tissue), its najasa will not transfer to another wet object.[7]
  • Taking an intrinsically najis object into the mosque is forbidden, if it is considered disrespect to the mosque.[8]
  • Eating an intrinsically najis object is forbidden.[9]
  • The water which comes in contact with an intrinsically najis object is najis, if its smell, taste or color changes, even though it is kurr or flowing.[10]
  • Removing intrinsic najasa from all body parts in wudu and ghusl is obligatory.[11] In wudu, it can be removed either during washing or wiping.[12] But in ghusl by immersion, it should be removed before ghusl.[13]

If the body or clothes is polluted with blood, which is among intrinsically najis objects, of less than a dirham in size (about the size of the first phalange of the index finger), performing prayer with it is correct.[14]

See Also

Notes

  1. ↑ Ghadīrī, al-Qāmūs al-jāmiʿ li-l-muṣṭalaḥāt al-fiqhīyya, p. 576; Mughnīyya, Fiqh al-Imām al-Ṣādiq, vol. 1, p. 41.
  2. ↑ Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marājiʿ, vol. 1, p. 64.
  3. ↑ Sayyid Murtaḍā, al-Masāʾil al-nāṣirīyyāt, p. 100.
  4. ↑ Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marājiʿ, vol. 1, p. 64.
  5. ↑ Ḥakīm, Mustamsak al-ʿUrwat al-wuthqā, vol. 1, p. 479; Mūsawī Khalkhālī, Fiqh al-Shīʿa, vol. 3, p. 354.
  6. ↑ Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marājiʿ, p. 85; Najafī, Jawāhir al-kalām, vol. 6, p. 202.
  7. ↑ Ḥakīm, Mustamsak al-ʿUrwat al-wuthqā, vol. 1, p. 479; Mūsawī Khalkhālī, Fiqh al-Shīʿa, vol. 3, p. 354.
  8. ↑ Najafī, Jawāhir al-kalām, vol. 14, p. 97.
  9. ↑ Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marājiʿ, p. 91.
  10. ↑ Baḥrānī, al-Ḥadāʾiq al-nāḍira, vol. 1, p. 197, 202.
  11. ↑ Najafī, Jawāhir al-kalām, vol. 3, p. 101; Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, vol. 1, p. 169.
  12. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, vol. 1, p. 169.
  13. ↑ Najafī, Jawāhir al-kalām, vol. 3, p. 101-102.
  14. ↑ Shahīd al-Thānī, al-Rawḍa al-bahīyya, vol. 1, p. 289.

References

  • Baḥrānī, Yūsuf al-. Al-Ḥadāʾiq al-nāḍira fī aḥkām al-ʿitrat al-ṭāhira. [n.p], [n.d].
  • Banī Hāshimī Khomeinī, Sayyid Muḥammad Ḥasan. Tawḍīḥ al-masāʾil-i marājiʿ. Tehran: Daftar-i Intishārāt-i Islāmī affiliated to Jāmiʿa-yi Mudarrisīn-i Ḥawza-yi ʿIlmīyya-yi Qom, 1385 Sh.
  • Ghadīrī, ʿAbd Allāh ʿĪsā Ibrāhīm. Al-Qāmūs al-jāmiʿ li-l-muṣṭalaḥāt al-fiqhīyya. Beirut: Dār al-Ḥujjat al-Bayḍāʾ, 1418 AH.
  • Ḥakīm, Muḥsin. Mustamsak al-ʿUrwat al-wuthqā. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1384 AH.
  • Mughnīyya, Muḥammad Jawād al-. Fiqh al-Imām al-Ṣādiq. Qom: Muʾassisat Anṣārīyān, 1414 AH.
  • Mūsawī Khalkhālī, Muḥammad Riḍā. Fiqh al-Shīʿa. [n.p], [n.d].
  • Najafī, Muḥammad al-Ḥasan al-. Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām. 7th edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1362 Sh.
  • Sayyid Murtaḍā, ʿAlī b. Ḥusayn. Al-Masāʾil al-nāṣirīyyāt. First edition. Tehran: Rābitat al-Thiqāfa wa l-ʿAlāqāt al-Islāmiyya, 1417 AH.
  • Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. Al-Rawḍa al-bahīyya fī sharḥ al-lumʿat al-Dimashqīyya. Qom: Maktabat al-Dāwarī, 1410 AH.
  • Ṭabāṭabāʾī Yazdī, Muḥammad Kāẓim al-. Al-ʿUrwat al-wuthqā. Tehran: Maktaba al-ʿIlmiyya al-Islāmīyya, [n.d].
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