Tathir

Priority: b, Quality: c
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This article is about Tathir in Jurisprudence. For other usages of Verse of Tathir , see al-Tathir Verse.

Taṭhīr (Arabic:تَطهیر) means making pure and removing najasa. If some things become najis, such as the mosque, the shrine of Imams (a), and the clothes and body of a worshiper, the jurists consider it obligatory to purify them. Water is the most common purifier. Some other purifiers are: the sun, the earth, and istihala (transformation).

According to the fatwa of the jurists, something that has become najis can be purified by washing it once. Still, when washing with qalil water, the najasa of urine is removed by washing it twice, and the najasa of utensils is removed by washing them three times. Also, the jurists believe that water purifies if it is mutlaq and pure and does not become mudaf during washing, and after washing, the intrinsically najis substance does not remain on the object. Of course, there is no problem if the smell or the color of the intrinsically najis substance remains in the object.

Meaning and Importance

Tathir literally means to purify.[1] In jurisprudence-related discussions and in the chapter regarding najis objects, it means removing najasa.[2] It is considered desirable to purify any object that is used from najasa.[3] In some cases, jurists consider it obligatory to purify and remove najasa, including the cases if the mosque,[4] the shrine of Imams (a)[5] or the Qur’an[6] become najis; purifying clothes or the body before performing daily prayer[7] or tawaf[8] (circumambulation of the Ka'ba). Also, if the forehead which is placed on the ground in prostration during prayer,[9] the parts of the body in wudu and ghusl,[10] and the body and the shroud of a dead person[11] are najis, it is obligatory to purify them.

In the books of jurisprudence, purifying and removal of najasa are mostly discussed in the chapters of purity and daily prayer.[12]

Mutahhirat (purifiers)

Main article: Mutahhirat

Mutahhirat (purifiers) refer to things that remove najasa (tathir).[13] There are different types of purifiers, and it has been said that jurists have mentioned their number up to twenty.[14]

Some purifiers are as follows: water, the earth, the sun, istihala (transformation), Islam (when an unbeliever becomes Muslim), istibra' of an animal which eats najis materials (preventing an animal from eating najis materials) and the absence of a Muslim.[15] Each of these cases has specific rulings explained in detail in the books of fiqh.[16]

The most important purifier is water.[17]

Method of Purifying with Water

Water is the most common purifier among all Muslims.[18] Jurists say that if something (other than utensils) becomes najis by something other than urine, after removing the intrinsically najis substance, it is purified by washing it once (with qalil or non-qalil water).[19] But, something which has become najis with urine needs to be washed twice to be purified with qalil water.[20] According to some jurists, regarding clothes and carpets, it is necessary to squeeze it so that the water left in it comes out.[21]

According to the fatwa of jurists, in order to purify a najis utensil with qalil water, it must be washed three times;[22] but if kurr or running water is used, washing once is enough; unless the utensil has become najis by wine or by a dog and a pig.[23]

Rulings of Tathir (purification)

In the books of jurisprudence, different rulings and issues have been stated about purification, including the following:

  • The obligation of purification in many cases, such as purifying clothes in daily prayer or purifying the place of prostration, is a preliminary obligation;[25] meaning that the obligation of purification is because of performing the daily prayer, not that purifying the clothes is obligatory by itself.
  • Something that has become najis does not become pure until the intrinsically najis substance is removed. Still, if the smell or the color of najasa remains afterward, there is no problem. For example, if the blood is removed from the clothes and the clothes are washed, but the color of the blood remains, it is pure.[27]
  • The urine outlet cannot be purified with anything other than water; if it is washed twice (even with qalil water) after urinating, it will be purified. Some jurists believe that washing once is enough.[28]
  • It is better to wash the feces outlet with water, but it can be purified with three pieces of paper, stone, cloth, or the like.[29]
  • If the sole of the foot or the bottom of the shoe becomes najis in contact with the ground, it can be purified by walking on the ground, provided that the ground is pure and dry and the intrinsically najis substance is removed. Also, the ground should be made of soil, stone, mosaic, brick, and the like.[30]
  • Under certain conditions, the sun purifies the ground and buildings and their fixed components, such as the doors and windows used in the building.[31]
  • Something that has been previously najis is considered pure if the person himself becomes certain of its purity, or two people testify to its purity, or its owner informs about its purification.[32]

Notes

  1. ↑ Dihkhudā, Lughatnāma, “under the word Taṭhīr”.
  2. ↑ Gharawī Tabrīzī, al-Tanqīḥ, vol. 2, p. 276.
  3. ↑ Muʾassisa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Mawsūʿat al-fiqh al-Islāmī, vol. 10, p. 289.
  4. ↑ Muqaddas Ardibīlī, Majmaʿ al-fāʾida, vol. 1, p. 325; Hamadānī, Miṣbāḥ al-faqīh, vol. 8, p. 56.
  5. ↑ Najafī, Jawāhir al-kalām, vol. 6, p. 99.
  6. ↑ Najafī, Jawāhir al-kalām, vol. 6, p. 99.
  7. ↑ Najafī, Majmaʿ al-rasāʾil, p. 43; Khomeini, Taḥrīr al-wasīla, vol. 1, p. 119.
  8. ↑ Baḥrānī, al-Ḥadāʾiq al-nāḍira, vol. 16, p. 86.
  9. ↑ Shahīd al-Awwal, al-Dhikrā, vol. 1, p. 14.
  10. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, vol. 1, p. 298.
  11. ↑ Najafī, Jawāhir al-kalām, vol. 4, p. 251.
  12. ↑ Muʾassisa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, vol. 1, p. 388.
  13. ↑ Mishkinī, Muṣṭalaḥāt al-fiqh, p. 528.
  14. ↑ Muʾassisa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, vol. 5, p. 239.
  15. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, vol. 1, p. 107-146.
  16. ↑ Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marajiʿ, vol. 1, p. 99.
  17. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, vol. 1, p. 107.
  18. ↑ Mughnīya, al-Fiqh ʿalā al-madhāhib al-khamsa, vol. 1, p. 28.
  19. ↑ Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marajiʿ, vol. 1, p. 105-106.
  20. ↑ Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marajiʿ, vol. 1, p. 105.
  21. ↑ Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marajiʿ, vol. 1, p. 105.
  22. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, vol. 1, p. 109.
  23. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, vol. 1, p. 112.
  24. ↑ Najafī, Jawāhir al-kalām, vol. 2, p. 93.
  25. ↑ Hamadānī, Miṣbāḥ al-faqīh, vol. 8, p. 35.
  26. ↑ Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marajiʿ, vol. 1, p. 99.
  27. ↑ Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marajiʿ, vol. 1, p. 110.
  28. ↑ Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marajiʿ, vol. 1, p. 59.
  29. ↑ Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marajiʿ, vol. 1, p. 59.
  30. ↑ Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marajiʿ, vol. 1, p. 114.
  31. ↑ Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marajiʿ, vol. 1, p. 114.
  32. ↑ Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marajiʿ, vol. 1, p. 133.

References

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  • Banī Hāshimī Khomeinī, Sayyid Muḥammad Ḥasan. Tawḍīḥ al-masāʾil-i marajiʿ. Tehran: Daftar-i Intishārāt-i Islāmī affiliated to Jāmiʿa-yi Mudarrisīn-i Ḥawza-yi ʿIlmīyya-yi Qom, 1323 AH.
  • Dihkhudā, ʿAlī Akbar. Lughatnāma. Tehran: Dānishgāh-i Tehrān, 1377 Sh.
  • Gharawī Tabrīzī, Alī . Al-Tanqīḥ fī sharh-i ʿurwat al-wuthqā; taqrīrāt-i dars-i Aytullāh al-Khoeī. Qom: 1418 AH.
  • Hamadānī, Āqā Riḍā. Miṣbāḥ al-faqīh. First ed Qom: Muʾassisa Jaʿfarīyya, 1416 AH.
  • Khomeini, Sayyid Rūḥ Allāh. Taḥrīr al-wasīla. First edition. Qom: Dār al-ʿIlm, [n.d].
  • Mishkinī, ʿAlī. Muṣṭalaḥāt al-fiqh. Qom: Dār al-Ḥadīth, 1392 Sh.
  • Muʾassisa-yi Dāʾirat al-Maʿārif al-Fiqh-i al-Islāmī. Farhang-i fiqh. Qom: Muʾassisat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, 1387 Sh.
  • Muʾassisa-yi Dāʾirat al-Maʿārif al-Fiqh-i al-Islāmī. Mawsūʿat al-fiqh al-Islāmī. Qom: Muʾassisat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, 1387 Sh.
  • Mughnīya, Muḥammad Jawād al-. Al-Fiqh ʿalā al-madhāhib al-khamsa (al-Jaʿfarī, al-Ḥanafī, al-Mālikī, al-Shāfiʿī, al-Ḥanbalī). 10th ed. Beirut: Dār al-Tīyār al-Jadīda, Dār al-Jawād, 1421 AH.
  • Muqaddas Ardibīlī, Aḥmad b. Muḥammad. Majmaʿ al-fāʾida wa al-burhān fī sharḥ irshād al-adhhān. 1st ed. Qom: Qom: Muʾassisat al-Nashr al-Islāmī, 1403.
  • Najafī, Muḥammad al-Ḥasan al-. Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1421 AH.
  • Najafī, Muḥammad al-Ḥasan al-. Majmaʿ al-rasāʾil. First ed. Mashhad: Ṣāhib al-Zamān Inistitute, 1415 AH.
  • Shahīd al-Awwal, Muḥammad b. Makkī. Al-Dhikrā al-shīʿa fī aḥkām al-sharīʿa. First edition. Qom: Muʾassisat Āl al-Bayt ,1377 Sh.
  • Ṭabāṭabāʾī Yazdī, Muḥammad Kāẓim al-. Al-ʿUrwat al-wuthqā fīmā taʿummu bih al-balwā. Second edition. Beirut: Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1409 AH.
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