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Najasaat

Rules regarding Najasaat

 

136. To make the script and pages of holy Qur’an najis, and violate its sanctity, is undoubtedly haraam, and if it becomes najis, it should be made Pak immediately with water. In fact, as an obligatory precaution, it is haraam to make it najis even if no violation of sanctity is intended, and it is obligatory that it should be made Pak by washing it with water.

137.
 If the cover of the holy Qur’an becomes najis, causing its desecration, the cover should be made Pak by washing it with water.

138.
 Placing the holy Qur’an on a Najisul Ayn, like, blood, or a dead body, even if it be dry, is haraam, if the intention is to profane it.

139.
 Writing the holy Qur’an with najis ink, even one letter of it, amounts to making it najis. And if written, it should be erased or washed off.

140.
 If giving the holy Qur’an to a non-believer involves its desecration, it is haraam to give it to him, and it is obligatory to take it back from him.

141.
 If a page from the holy Qur’an, or any sacred object like a paper on which the names of Almighty Allah or the Holy Prophet or the holy Imams are written, falls in a lavatory, it is obligatory to take it out and make it Pak with water, no matter what expenses it may entail. And, if it is not possible to take it out, the use of that lavatory should be discontinued till such time when one is certain that the page has dissolved and petered out. Similarly, if Turbatul Husayn (the sacred earth of Karbala, usually formed into a tablets to place one’s forehead on, while offering prayers) falls into lavatory, and it is not possible to take it out, the lavatory should not be used until one becomes sure that it (Turbatul Husayn) has ceased to exist, and no tra ce of it is present there.

142.
 It is haraam to eat or drink or make others eat or drink something which has become najis. However, one may give such a thing to a child, or an insane person. And if a child or an insane person eats or drinks najis thing on his own accord, or makes food najis with his najis hands before consuming it, it is not necessary to stop him from doing so.

143.
 To sell or lend a najis thing which can be made Pak, has no objection, but the buyer or the borrower must be told about it, particularly in the following two situations:
That if he is not informed, he might contravene the law of Shariah, like, if he wants to eat or drink it. Otherwise, it is not necessary to inform. That the buyer or the borrower will pay heed to the advice. If one knows that it will have no effect, it will not be necessary to tell him.

144.
 If a person sees someone eat or drink something najis, or pray with a najis dress, it is not necessary to admonish him.

145.
 If a place or carpet of a man’s house is najis, and if he sees that the wet body or dress of his visitor will touch the najis thing, since it is he who is responsible, therefore he should inform the visitor, provided the two situations mentioned in rule 143 obtain.

146.
 If the host comes to know during the meals, that the food is najis, he should inform the guests about it. But if one of the guests becomes aware of it, it is not necessary for him to inform others about it. However, if his dealings with the other guests are such, that he himself may become najis, or be involved in Najasat if they became najis, he should inform them.

147.
 If a borrowed object becomes najis, the borrower must inform the owner, provided the situations mentioned in rule 143 is observed.

148.
 If a child says that a thing is najis, or that he has washed and made it Pak, his word should not be accepted. But, if he is about to attain the age of puberty, and assures that he has washed and made it Pak, his word should be accepted if the thing is normally in his charge, and if he is reliable.