Izala of najasa
 | This section is a general introduction to the rulings of a fiqhi topic. |
Izāla of najāsa (Arabic: إزالة النجاسة) means “removing najasa”. It is obligatory to remove najasa from the body and clothes of the person performing prayer and the one circumambulating the Kaaba, the place of prostration, the mosque, the Qur'an, the shrines of Imams (a), the body and shroud of the dead person, and the body parts in wudu and ghusl; however, the intention of closeness to God is not required.
According to the majority viewpoint of Shiite jurists, removing najasa from the animal’s body is one of the purifying agents, and when the animal’s body becomes najis, it becomes purified by removing the najasa.
Meaning and significance
Izala of najasa means removing najasa from something which has become najis in contact with one of the ten intrinsically najis objects (blood, urine, feces, semen, corpse, dog, pig, disbeliever, liquor, and fuqqa') or in contact with an extrinsically najis object (something which has become najis in contact with najasa).[1]
The removal of najasa has been discussed about more in discussions of purity and daily prayer.[2] In removal of najasa, the intention of closeness to God is not required.[3]
Removal of najasa is performed using one of the purifiers such as water, the earth or the sun.[4] Also, according to the majority viewpoint of Shiite jurists, the body of an animal which has become najis in contact with najasa or extrinsically najis object is purified by removing the intrinsically najis object from it.[5]
Rulings
Removal of najasa from any usable object or place is desirable;[6] and, in some cases, it is obligatory, such as:
- Mosques: Removing najasa from the mosque is an urgent obligation[7] and it is not permissible to postpone it;[8] so, in case it has conflict with other duties such as a prayer with fixed time, it takes precedence over them.[9] According to the fatwas of Shiite jurists, removing najasa from the mosque is a collective obligation[10] and is not assigned to the one who has made the mosque najis; rather, it is obligatory on everyone.[11]
- Place of prostration: According to the majority viewpoint of mujtahids, removing najasa from the place of prostration (where the person performing prayer places his forehead) is a required condition for the validity of the prayer.[12] Abu l-Salah al-Halabi, one of the Shiite jurists, considered the removal of najasa from the seven places of prostration obligatory.[13]
- Daily prayer: Removing najasa from the body (even the nails and hair) and from clothes for prayer is obligatory and is one of the required conditions for the validity of prayer.[14]
- Circumambulation of the Kaaba: circumambulation of the Ka'ba with najis clothes and body is not permissible, thus, it is obligatory on the person who wears ihram to remove najasa from them.[15] According to Yusuf al-Bahrani, Ibn Hamza, among Shiite jurists, considered circumambulation of the Kaaba with najis clothes and body reprehensible.[16]
- The Qur'an and the shrines of Imams (a): It is obligatory to remove najasa from the Qur'an, the shrines of Imams (a) and everything that is venerated in Islam and its insult or disrespect is prohibited.[17]
- Body and shroud of a dead person: It is obligatory to remove najasa from a dead person’s body and shroud which has become najis, even if the dead body is buried.[18] According to the Muhammad Hasan al-Najafi, Muhaqqiq Ardabili considered it obligatory to remove najasa from the body of a dead person before burial.[19]
- Body parts in wudu and ghusl: It is obligatory to remove najasa from the body parts in wudu and ghusl;[20] because, the purity of body parts in wudu and ghusl is one of the required conditions for the validity of wudu and ghusl.[21]
See Also
Notes
- ↑ Musūʿa al-fiqh al-islāmī ṭibqan li madhhab Ahl al-Bayt (a), vol. 10, p. 289.
- ↑ Muʾassisat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, Farhang-i fiqh-i farsī, vol. 1, p. 388.
- ↑ Najafī, Jawāhir al-kalām, vol. 2, p. 93.
- ↑ Muʾassisat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, Farhang-i fiqh-i farsī, vol. 1, p. 389.
- ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, vol. 1, p. 287; Gharawī Tabrīzī, al-Tanqīḥ fī sharh-i ʿurwat al-wuthqā, vol. 4, p. 216.
- ↑ Musūʿa al-fiqh al-islāmī ṭibqan li madhhab Ahl al-Bayt (a), vol. 10, p. 289.
- ↑ Muqaddas Ardibīlī, Majmaʿ al-fāʾidat wa l-bayān, vol. 1, p. 325; Hamadānī, Miṣbāḥ al-faqīh, vol. 8, p. 56.
- ↑ Muzaffar, Uṣūl al-fiqh, vo. 1, p. 97.
- ↑ Muzaffar, Uṣūl al-fiqh, vo. 2, p. 197.
- ↑ Muzaffar, Uṣūl al-fiqh, vo. 1, p. 86.
- ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, vol. 1, p. 179.
- ↑ Shahīd al-Awwal, al-Dhikrā, vol. 1, p. 14; Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, vol. 1, p. 177; Ḥakīm, Mustamsak al-ʿUrwat al-wuthqā, vol. 1, p. 491.
- ↑ Abū Ṣalāḥ Ḥalabī, al-Kāfī fī al-fiqh, vol. 1, p. 140.
- ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, vol. 1, p. 176.
- ↑ Baḥrānī, al-Ḥadāʾiq al-nāḍira, vol. 16, p. 86.
- ↑ Baḥrānī, al-Ḥadāʾiq al-nāḍira, vol. 16, p. 87.
- ↑ Najafī, Jawāhir al-kalām, vol. 6, p. 99.
- ↑ Najafī, Jawāhir al-kalām, vol. 4, p. 251.
- ↑ Najafī, Jawāhir al-kalām, vol. 4, p. 251.
- ↑ Najafī, Jawāhir al-kalām, vol. 3, p. 101.
- ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, vol. 1, p. 399.
References
- Abū Ṣalāḥ Ḥalabī, Taqī al-Dīn b. Najm al-Dīn. Al-Kāfī fī al-fiqh. Isfahan: Maktaba Imam Amīr al-Muʾminīn (a), 1403 AH.
- Baḥrānī, Yūsuf al-. Al-Ḥadāʾiq al-nāḍira fī aḥkām al-ʿitrat al-ṭāhira. Qom: Muʾassisat al-Nashr al-Islāmī Tābiʿat li Jamāʿat al-Mudarrisīn, [n.p].
- Gharawī Tabrīzī, Alī . Al-Tanqīḥ fī sharh-i ʿurwat al-wuthqā. 1st edition. Qom: Intishārāt-i Lutfī, 1407 AH.
- Hamadānī, Āqā Riḍā. Miṣbāḥ al-faqīh. 1st edition. Qom: al-Muʾassisa al-Jaʿfarīyya li-Iḥyāʾ al-Turāth,, 1376 SH.
- Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. Wasāʾil al-Shīʿa. Qom: Muʾassisat Āl al-Bayt li-Iḥyāʾ al-Turāth, 1414 AH.
- Ḥakīm, Muḥsin. Mustamsak al-ʿUrwat al-wuthqā. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1391 AH.
- Muʾassisat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī. Farhang-i fiqh-i farsī. Qom: Muʾassisat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, 1387 Sh.
- Muʾassisa-yi Dāʾirat al-Maʿārif al-Fiqh-i al-Islāmī. Musūʿa al-fiqh al-islāmī ṭibqan li madhhab Ahl al-Bayt (a). Qom: Muʾassisa-yi Dāʾirat al-Maʿārif al-Fiqh-i al-Islāmī, 1429 AH/2008.
- Muqaddas Ardibīlī, Aḥmad b. Muḥammad. Majmaʿ al-fāʾidat wa l-bayān. 1st edition. Qom: Muʾassisat al-Nashr al-Islāmī, 1403 AH.
- Muzaffar, Muḥammad Riḍā al-. Uṣūl al-fiqh. 4th edition. Qom: Markaz-i Intishārāt-i Daftar-i Tablīghāt-i Islāmī-yi Ḥawza-yi Ilmīya-yi Qom, 1370 Sh.
- Najafī, Muḥammad al-Ḥasan al-. Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām. 7th edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1362 SH.
- Shahīd al-Awwal, Muḥammad b. Makkī. Al-Dhikrā al-shīʿa fī aḥkām al-sharīʿa. 1st edition. Qom: Muʾassisat Āl al-Bayt, 1377 SH.
- Ṭabāṭabāʾī Yazdī, Muḥammad Kāẓim al-. Al-ʿUrwat al-wuthqā. Qom: Muʾassisat al-Nashr al-Islāmī, 1417 AH.