Muhammad A-H

There is actually a difference in opinion. You mentioned the marja' Sheikh Makarem Shirazi. He holds the view that maghrib is the time when the sun disappears on the horizon, not after the redness of the eastern sky dissipates like some other scholars although he says it is a recommended precaution to wait. So he says you can break the fast and pray maghrib prayers at the same time the Sunnis do. Another example was the late Marja Sayyid Muhammad Al-Saeed Al-Hakeem who was one of the four heads of Najaf until he recently passed away in 2021. Also, Sayyid Al-Sistani holds the view that is an obligatory precaution to wait until the redness of the eastern sky dissipates, so he doesn't have a conclusive fatwa and says you can refer to the next most learned marja'. So unlike what you are suggesting, the Shia scholars do not have a unanimous opinion. شرط تحقق الغروب [وقت الإفطار] السؤال:هل یتحقق الغروب بسقوط القرص أم بزوال الحمره المشرقیة الاجابة:یتحقق بسقوط القرص و إن کان الأحوط الصبر إلی زوال الحمرة. الإفطار قبل الأذان [وقت الإفطار] السؤال:هل یبطل صوم الصائم حال إفطاره قبل أذان المغرب بعدة دقائق لعلمه بغروب الشمس؟ أم أنه لا یجوز الإفطار إلا بعد الآذان؟ الاجابة:یجوز الافطار بعد غروب الشمس ولکن الاحوط استحباباً تأخیره الی الاذان. الإفطار قبل الأذان [وقت الإفطار] السؤال:هل یبطل صوم الصائم حال إفطاره قبل أذان المغرب بعدة دقائق لعلمه بغروب الشمس؟ أم أنه لا یجوز الإفطار إلا بعد الآذان؟ الاجابة:یجوز الافطار بعد غروب الشمس ولکن الاحوط استحباباً تأخیره الی الاذان. https://makarem.ir/main.aspx?lid=2&typeinfo=21&catid=1746

Just to add here, if you do not know, there are many scholars, such as Sayyid al-Khoei, Al-Sayyid Fadlallah, Sheikh Noori Hamedani and Sheikh Wahid Khurasani, who say that liquids are independent intermediaries: (مسألة 415): المتنجس بملاقاة عين النجاسة كالنجس، ينجس ما يلاقيه مع الرطوبة المسرية، وكذلك المتنجس بملاقاة المتنجس، ينجس الماء القليل بملاقاته، وأما في غير ذلك فالحكم بالنجاسة مبني على الاحتياط. https://www.alkhoei.net/ar/khlib/view/style2/125 http://wahidkhorasani.com/Data/Books/montakhab.pdf So Al-Sayyid Khamenei's and Sheikh Fayyad's fatwa and the fatwa of other scholars with the same view is actually opposed to the view of the scholars who say liquids are independent intermediaries, which is why they say objects need to dry after every transmission. Sheikh Fayyad explains his view here and it shows his fatwa is opposed to the scholars who say liquids are independent intermediaries: (مسألة 411): قد تسأل أن المتنجس الثاني وهو المتنجس بواسطة واحدة بينه وبين عين النجس هل ينجس ما يلاقيه؟والجواب: أنه لا ينجسه على الأظهر، إذا كانت الواسطة بينه وبين عين النجس من الجوامد لا من المائعات.مثال الأول: ثوب لاقى برطوبته الميتة ثم لاقت يدك وهي رطبة الثوب ولاقى الفراش بعد ذلك يدك برطوبة، فالثوب الذي تنجس بملاقاة عين النجس هو المتنجس الأول، ويدك التي تنجست بملاقاة الثوب يعني بواسطة واحدة بينه وبين عين النجس هي المتنجس الثاني بعد الأول في تسلسل المتنجسات.وأما الفراش الذي لاقى برطوبة المتنجس الثاني وهو يدك في المثال فهل يتنجس بذلك؟والجواب: أنه لا يتنجس بذلك على الأظهر، إذ يكون بينه وبين عين النجس واسطتان هما الثوب واليد، فلا تسري النجاسة إلى ما تفصله عن عين النجس واسطتان، وهذا معنى قولنا إن المتنجس الأول ينجس، وإن المتنجس الثاني لا ينجس، ونريد بالمتنجس الأول ما كان متنجسا بعين النجس مباشرة ونريد بالمتنجس الثاني ما كان متنجسا بواسطة واحدة بينه وبين عين النجس.مثال الثاني: ماء قليل لاقى الميتة ثم وقع الماء على الثوب ولاقى الثوب بعد ذلك الفراش برطوبة، وعلى هذا فبين الفراش وبين عين النجس واسطتان هما الماء القليل والثوب، وحيث أن الواسطة الاولى من المائعات فهي لا تحسب واسطة، وكأن بين الفراش وعين النجس واسطة واحدة وهي الثوب، فتسري النجاسة أي تمتد من عين النجس إلى ملاقيها بواسطة واحدة ولكن على الأحوط. http://shiaonlinelibrary.com/الكتب/803_منهاج-الصالحين-الشيخ-محمد-إسحاق-الفياض-ج-١/الصفحة_172#top

@theinvisibleman I think we can just agree to disagree on this issue.

But now you are saying that najis sweat makes other things second mutanajjis independently in some cases and in other cases the same sweat does not make other things impure independently, which results in the other things being third mutanajjis. Also the fatwa of Al-Sayyid Al-Sistani says whatever part the sweat touches, it becomes impure in the same way, not just the areas around the original najis area, so if someone else touches the sweat, they would become impure just like whatever else the same sweat touches: Ruling 125. If a part of the body perspires and that part becomes impure, and the sweat goes from that part to another part, then whichever part the sweat touches becomes impure; and if the sweat does not go to any other part, the rest of the body is pure. https://www.sistani.org/english/book/48/2136/ (235) مسألة 4: إذا لاقت النجاسة جزءاً من البدن المتعرق لا تسري إلى سائر أجزائه إلا مع جريان العرق (235) (الا مع جريان العرق): فيتنجس ما جرى عليه العرق المتنجس. https://www.sistani.org/arabic/book/22/1676/

But in the example I gave, I showed that the wetness that touched blood does not transfer impurity, so then the sweat could not by itself make the other parts of the body impure since nothing touched the solid najis part of the body: And additionally, according to this view, if you say that wherever the najis sweat flows to becomes second mutanajjis, then what happens when the parts of the body that the najis sweat flowed to touch other things? They would become third mutanajjis even with the same wetness (which is the sweat) according to your view which shows that just because the najis sweat touched another object, it doesn't become second mutanajjis which is just contradictory because you said that it would make other things that it touches second mutanajjis. For example, if my arm becomes najis and then najis sweat flows from my arm to my hand, you are saying that the hand becomes second mutanajjis due to contacting the najis sweat. But you are also saying that if the hand touches other objects with the same najis sweat, they do not become second mutanajjis, but rather third mutanajjis. Which would suggest that the sweat does not independently transfer impurity.

Qalil water and other liquids are still considered to be wetness. For example, sweat is not a large body of liquid, and yet the fatwa of Al-Sayyid Al-Sistani is that whatever impure sweat touches becomes impure: Ruling 125. If a part of the body perspires and that part becomes impure, and the sweat goes from that part to another part, then whichever part the sweat touches becomes impure; and if the sweat does not go to any other part, the rest of the body is pure. https://www.sistani.org/english/book/48/2136/

For example, let's assume that same wetness does not matter in any case. Let's say I touch blood with wetness with my right hand. My right hand is first mutanajjis. Then with the same wetness I touch my left hand. My left hand becomes second mutanajjis. Then with the same witness I touch my table with my left hand. The table is third mutanajjis. Then if the table touches other things with the same wetness that touched the blood, they do not become najis. This would make it appear that impure wetness do not make other things impure, but this is not true because there are fatawa which clearly show that wetness can transfer impurity independently.

@The Straight Path If those responses are true, that would mean that impurity only transfers when a solid impure object touches another solid object with wetness, but wetness alone cannot make other things impure. But that would contradict with other fatawa, such as this one which says that if impure sweat flows and touches other areas of the body they would become impure: مسألة 4: إذا لاقت النجاسة جزءاً من البدن المتعرق لا تسري إلى سائر أجزائه إلا مع جريان العرق https://www.sistani.org/arabic/book/22/1676/

What I was saying in response to the original question in this thread was that first mutanajjis liquids make other things second mutanajjis, second mutanajjis liquids make other things third mutanajjis, and third mutanajjis liquids do not make other things impure, and I clarified myself when you questioned my original response. This is contrary to the opinion of the scholars who do not believe liquids are intermediaries, such as Al-Sayyid Khamenei, because Sayyid Khamenei says first mutanajjis liquids make other things first mutanajjis, second mutanajjis liquids make other things second mutanajjis and third mutanajjis liquids (which are impure upon obligatory precaution) make other things third mutanajjis upon obligatory precaution.

@The Straight Path Maybe you are right, I might look into this issue further.

The wetness on the cellphone is second mutanajjis because the hand and the wetness both had touched the first mutanajjis door handle. And all liquids would be considered as an intermediary as I mentioned here:

Salam, The cellphone is not second mutanajjis, it is third mutanajjis but has second mutanajjis liquid on it. So if the cellphone touches other objects with the same wetness, they will become third mutanajjis due to contact with the second mutanajjis liquid, not due to contacting the cellphone. Yes, the cellphone would be third mutanajjis, but it needs to dry because it has second mutanajjis liquid on it.

Salam, The ruling of Al-Sayyid Al-Sistani is that first mutanajjis liquids make other things second mutnajjis, second mutanajjis liquids make other things third mutanajjis and third mutanajjis liquids do not make anything else najis. So the hand does not need to dry in that case because the wetness on it is second mutanajjis and the hand itself is second mutanajjis, so whatever the hand or the wetness touches becomes third mutanajjis. The cellphone needs to dry because the wetness on it is the same wetness that was on the hand, which is second mutanajjis and makes other things impure. (مسألة 56): تنتقل النجاسة من الأشياء المذكورة إلى ما يلاقيها مع وجود الرطوبة المسرية في أحد المتلاقيين، وأمّا مع جفافهما أو وجود النداوة المحضة فلا تنتقل النجاسة إلى الملاقي.وأيضاً تنتقل النجاسة من الشيء المتنجّس إلى ما يلاقيه بالشرط المتقدّم، إلّا مع تعدّد ثلاث وسائط بين الملاقي وعين النجاسة. https://www.sistani.org/arabic/book/24/1845/ In this fatwa, it says that the transfer of impurity stops after three intermediaries (وسائط), and it does not distinguish between liquid and solid intermediaries which implies that there is no difference. Scholars who do not consider liquids as intermediaries, like sheikh fayyad, typically mention that liquids are not considered to be intermediaries in their fatawa. Al-Sayyid Al-Sistani does not mention the need for drying in these fatawa: مسألة 415: المتنجّس بملاقاة عين النجاسة كالنجس ينجِّس ما يلاقيه مع الرطوبة المسرية، وكذلك المتنجّس بملاقاة المتنجّس ينجّس ملاقيه فيما إذا لم ‏تتعدّد الوسائط بينه وبين عين النجس وإلّا فلا ينجّسه وإن كان الأحوط استحباباً الاجتناب عنه، مثلاً : إذا لاقت اليد اليمنى البول فهي تتنجّس، فإذا لاقتها اليد اليسرى مع الرطوبة حكم بنجاستها أيضاً، وكذا إذا لاقى اليد اليسرى مع الرطوبة شيء آخر كالثوب فإنه يحكم بنجاسته، ولكن إذا لاقى الثوب شيء آخر مع الرطوبة سواء أكان مائعاً أم غيره فلا يحكم بنجاسته. https://www.sistani.org/arabic/book/23720/4612/ سؤال : متى تنقطع سلسلة المتنجسات إذا كانت غير سائلة؟جواب : المتنجس الأول ينجّس ملاقيه، وكذا المتنجس الثاني، وأما الثالث فلا ينجس ملاقيه من غير فرق بين السوائل وغيرها https://www.sistani.org/arabic/book/17/953/ ينجس الملاقي للنجس مع الرطوبة المسرية في أحدهما، وكذلك الملاقي للمتنجّس بملاقاة النجس، بل وكذا الملاقي للمتنجّس بملاقاة المتنجّس فيما لم تتعدّد الوسائط بينه وبين عين النجاسة، وإلّا فلا ينجّسه وإن كان الأحوط استحباباً الاجتناب عنه، مثلاً: إذا لاقت اليد اليمنى البول فهي تتنجّس، فإذا لاقتها اليد اليسرى مع الرطوبة يحكم بنجاستها أيضاً، وكذا إذا لاقت اليد اليسرى مع الرطوبة شيئاً آخر كالثوب فإنّه يحكم بنجاسته، ولكن إذا لاقى الثوب شيئاً آخر مع الرطوبة - سواء كان مائعاً أم غيره - فلا يحكم بنجاسته. https://www.sistani.org/arabic/book/13/560/ I sent this question to sistani.org and this was the response: Question: The transfer of impurity is limited to two intermediaries. So, for example, if the right hand had become impure by an intrinsic impurity, it can transfer impurity to the left hand through wetness and the left hand can transfer impurity to another object through wetness but this third object does not make anything else najis. In order for this ruling to take place is it necessary for each of these objects to completely dry before transferring the impurity? Is it necessary for the impurity to transfer through new wetness for each time in order for this ruling to take place? What if the right hand transfers impurity to the left hand through wetness and the left hand with this same wetness transfers impurity to the third object? Also, does the transferring of impurity in this particular circumstance require direct contact between the objects? What if a pure object is placed into a utensil full of water with an impure object? Would this pure object be considered an intermediary? In the Name of God, the Most High It makes no difference. May Allah grant you success. www.sistani.org Istifta Section - Office of His Eminence Al-Sayyid Ali Al-Sistani

Since the Prophet Muhammad and the A'immah never said the third testimony in the athan and the iqamah, there is no reason for us to include it, especially since the Prophet and the Ahl ul-Bayt know better than us. Just because it may be technically permissible does not mean that it is recommended nor that we should do it. If it was recommended, the Prophet Muhammad would have said the third testimony in the athan and iqamah within his lifetime, like following the event where he had announced that Imam Ali would be his successor.

Salam, If you follow Al-Sayyid Al-Sistani, then one wash with qalil water or kurr water is sufficient to purify the najis areas of the floor. So you should pour water over the impure areas after removing the urine, then you should remove the impure used water with a towel or something similar if you washed the floor with qalil water. If you do not remove the used water with a towel, then whatever the impure used water had touched remains najis (third mutanajjis), but it doesn't make anything else impure after drying because third mutanajjis things do not make anything else impure according to Al-Sayyid Al-Sistani. Ruling 174. If ground that is paved with stone or brick, or hard ground that does not absorb water, becomes impure, it can be purified with qalīl water; however, one must pour water over it to the extent that it flows. And if the water that is poured over it does not disappear down holes in the ground but instead gathers somewhere, then in order to purify that place, the gathered water must be removed with a cloth or a utensil. https://www.sistani.org/english/book/48/2139/ Ruling 25. If qalīl water is poured onto an impure object in order to remove an intrinsic impurity from it and the qalīl water separates from the impure object, and if the impure object is from among those things that do not become pure by washing once(1),16 then in such a case, the qalīl water [that has separated from it] is impure. Similarly, if after removing the intrinsic impurity, qalīl water is poured onto an impure object in order to purify it and the qalīl water separates from it, then based on obligatory precaution it is impure. https://www.sistani.org/english/book/48/2118/ Ruling 154. If a person wants to wash with qalīl water an object that has become impure with urine, in the event that water is poured over it once and separates from it and urine does not remain on the object, it becomes pure. However, with clothing and a person’s body, water must be poured over it twice in order for it to become pure. As for washing clothing, rugs, and similar things with qalīl water, in all cases, one must wring them until the remaining water comes out (and the meaning of ‘the remaining water’ is water that usually drips out by itself or by wringing at the time of washing and after washing). https://www.sistani.org/english/book/48/2139/ Ruling 119. If a pure object touches an impure object and both or one of them is wet – such that the wetness of one transfers onto the other – the pure object also becomes impure; however, it does not become impure through multiple intermediaries [i.e. the transfer of impurity is limited to two intermediaries].An example: if the right hand has become impure (mutanajjis) with urine, and [after drying,] that hand touches the left hand with a new wetness, this touching causes the left hand to become impure; and if after drying, the left hand touches some wet clothing, for example, the clothing also becomes impure; but, if the clothing touches some other wet object, that other object is not ruled as being impure. Furthermore, if the wetness is so little that it does not transfer onto another object, the object that was pure does not become impure even if it touches an intrinsic impurity. https://www.sistani.org/english/book/48/2136/