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The Kinds of Unclean by Essential (An-Najaasah)

Islamic Law Studies: The Kinds of Unclean by Essential (An-Najaasah) ~ Hi readers! As I have said before, that in this article we will discuss about unclean by essential. I have also said in general, that this kind of unclean also has several more types; some are considered heavy (مغلظة mughalladhah) and some are considered mild (مخففة muhkaffafah); there is a solid shape (جامدة jaamidah) and there is a liquid (مائعة maai’ah); there are visible (مرئية mar’iyyah) and some are invisible (غير مرئية ghairu mar’iyyah). The discussion of this I will convey in the next article,  Allah willing.

Let’s we discuss it all one by one!

First; unclean which considered heavy (مغلظة mughalladhah) and unclean which is considered mild (مخففة muhkaffafah).

Read;

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Purifying Unclean (An-Najaasah) in Penis, Vagina and Anus According to Islam

The meaning of unclean which considered heavy (مغلظة mughalladhah) is unclean which has been established by the Shari’a of Islam with strong arguments, that it is an unclean object. Example; blood flowing, stools, urine (other than the urine of babies who drink only breast milk), something intoxicating (khamr), birds’ stools are shoved out in the air (chickens, ducks, goose), carcasses and flesh, dog stools, and saliva of predator animals, vomit that fills the mouth, and all the things that cancel the wudlu if out of the human body such as feces, mani, madhi, and blood flowing.

If a Muslim wants to perform the prayer or recite the Quran, but it turns out that in his clothes or his body there are objects that as I mentioned above, then the existence of these objects can make it unclean, except the size of the weight of these objects not more than one dirham or 3.17 grams equivalent. This discussion falls into the category of unclean-unclean that is tolerated. We will discuss it later, insha Allah.

The meaning of unclean which considered mild (مخففة muhkaffafah) is unclean that has been established by Shari’a of Islam with the arguments that are not strong. Example; animal urine whose flesh can be eaten like a horse and birds’ stools whose flesh can not be eaten. As for the stools of camels and sheep, horse stools, bighal (horses), and donkeys, cow manure, all things are law unclean.

If a Muslim wants to perform the prayer or recite the Quran, but it turns out that in his clothes or his body there are objects as I mentioned above, then the existence of such objects can make it unclean, unless it exceeds one quarter of clothing if the object -The stuff is clinging to the clothes. If it sticks to the hands or feet, then its size does not exceed one quarter of the hands and feet.

Second; unclean in the form of solid (جامدة jaamidah) and unclean in the form of liquid (مائعة maai’ah).

The meaning of unclean in the form of solid (جامدة jaamidah) are solid objects that have been established Islamic law as unclean objects, such as carrion and faeces.

The meaning of unclean in the form of liquid (مائعة maai’ah) are solid objects that have been established Islamic law as unclean objects, such as, urine, blood flow, semen, madli, and so forth.

Third; unclean visible (مرئية mar’iyyah) and unclean invisible (غير مرئية ghairu mar’iyyah).

What is meant by unclean visible (مرئية mar’iyyah) are objects that can be seen by the eyes after dry, such as feces and blood. How to clean it is to remove the objects until none at all.

The meaning of unclean invisible (غير مرئية ghairu mar’iyyah) are objects that can not be seen by the eyes after dry, such as urine and so forth. The way to purify it is by watering until the watering person feels confident that it is gone. As if the watering person was anxious, then he should water it three times. But the truth is that the measure to eliminate this kind of unclean is one’s belief; if he is convinced that the unclean thing is lost, the unclean thing is lost.

Those are the kinds of unclean by essential (an-Najaasah). Hopefully this article can be useful for all!

See you again in the next article!

Note;

We can find the discussion above in, Wahbah bin Mushthafah az-Zuhaili, al-Fiqh al-Islaami wa Adillatuhu, vol. 1, p. 166-168.

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