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In the Name of God بسم الله

Muhammad A-H

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Everything posted by Muhammad A-H

  1. 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/
  2. Salam After you take your face out from under the kurr water, the remaining water on the face is qalil water. If the blood started to come out after the water has already flowed off the face, then only the area which the blood touches becomes impure, even if the whole face is wet. However, droplets of water which touch the blood also become impure and whatever they touch and spread to also become impure. The droplets of water that touched the blood would not reach all of the face and hair. Ruling 122. If the ground, some cloth, or a similar thing is wet, only that part of it that an impurity touches becomes impure and its other parts remain pure. The same applies to a cucumber, melon, etc. https://www.sistani.org/english/book/48/2136/ 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/ Ruling 24. If qalīl water is poured onto an impure object or an impure object comes into contact with qalīl water, the qalīl water becomes impure. However, if qalīl water is poured over an impure object from above, then the amount that comes into contact with the object is impure, and the amount that does not come into contact with it is pure.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/
  3. Salam, If the water you used for wudu' was qalil water, then the qalil water becomes impure and whatever it touches also becomes impure. According to Al-Sayyid Al-Sistani, the qalil water would be first mutanajjis after touching the blood, and whatever the water touches becomes second mutanajjis. Second mutanajjis things make other things third mutanajjis, and third mutanajjis things do not make anything else impure. Also, if the water contains blood in it, then whatever the blood touches becomes first mutanajjis. When performing wudu', if there is a cut on the face and the time for salat is running out, then you should wash the face with kurr water (like water flowing out from the tap) from top to bottom. You can then dry the area around the cut with tissues immediately afterwards to prevent the spread of impurity.
  4. Salam, Allah says in the quran: Whoever does a good deed - it is for himself; and whoever does evil - it is against the self. Then to your Lord you will be returned. [45:15] So whenever you have sinned, you have sinned against yourself. Shirk is no exception to this.
  5. Salam, Let these thoughts pop up in your head. So what? You're not held accountable for them and you are giving yourself difficulty unnecessarily which can lead to resenting Islam. After a while of ignoring them they will go away by themselves. By giving attention to them, you are doing what the shaytan wants you to do. I have told you at least two times before that shirk is forgivable, and I showed you the tafsir and ruling of the maraji'. To keep on thinking that you might not be forgiven is totally unacceptable after that, especially when Allah (سُبْحَانَهُ وَ تَعَالَى) has said: Say, "O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful." [39:53] If you aren't just being overly obsessive and doubtful but rather you have a genuine psychological issue, then you should get it treated if possible.
  6. According to Al-Sayyid Al-Sistani, third mutanajjis liquids do not make other things impure. So if the wetness is third mutanajjis, then it does not make other things impure. According to Al-Sayyid Khamenei, 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 impure upon obligatory precaution. So according to Al-Sayyid Khamenei, it is necessary to wait until the wetness has evaporated between each transfer of impurity.
  7. Salam, If you used the towel to purify the floor in the correct way, then after you wring out the najis water from the towel, it becomes pure according to Al-Sayyid Al-Sistani. The remaining wetness also becomes pure. If you want to take precaution, the water would be second mutanajjis if it did not touch intrinsic impurity and whatever it touches becomes third mutanajjis according to Al-Sayyid Al-Sistani's fatwa regarding the transfer of impurity.
  8. If the towel contacted the first mutanajjis floor with wetness, then it becomes second mutanajjis. The wetness remains second mutanajjis and whatever it contacts becomes third mutanajjis according to Al-Sayyid Al-Sistani. According to Al-Sayyid Khamenei, second mutanajjis liquids make other things second mutanajjis, so whatever the second mutanajjis wetness touches, it becomes second mutanajjis according to Al-Sayyid Khamenei. Qalil water that is used to wash impure objects becomes impure upon obligatory precaution according to Al-Sayyid Al-Sistani if there was no intrinsic impurity and najis liquids on the impure object. And if qalil water is used to wash the floor in a way which is normal, and the water is removed with a towel in a way which is normal, then the floor becomes pure according to Al-Sayyid Al-Sistani, and the towel also becomes pure after you have wrung out the najis water inside it according to Al-Sayyid Al-Sistani. مسألة 26: الأرض الصُلبة أو المفروشة بالآجر أو الحجر تطهر بالماء القليل إذا اجرى عليها، لكن مجمع الغسالة يبقى نجساً (365) والاظهر طهارته مع انفصال الغسالة بمغرفة او خرقة أو نحوهما وهي تعد من الآت التطهير فتطهر بالتبعية (365). https://www.sistani.org/arabic/book/22/1680/
  9. The slippers and the wetness on the slippers would be second mutanajjis and make other things third mutanajjis according to Al-Sayyid Al-Sistani.
  10. The ruling depends on the marja'. According to Al-Sayyid Al-Sistani, first mutanajjis liquids make other things second mutanajjis, second mutanajjis liquids make other things third mutanajjis, and third mutanajjis liquids do not make anything else impure. According to Al-Sayyid Khamenei, 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.
  11. Salam, Q 291: Do the clothes washed in a fully automatic domestic washing machine become pure or not? The mode of functioning of this machine is as follows: Initially when the clothes are washed in it with detergent, some water and foam of the detergent spreads on the glass door of the machine and the rubber surrounding it. After this, the used water is drawn while the foam of the detergent remains on the glass door and the rubber surrounding it. And, at later stages, the machine washes the clothes thrice with qalīl water and then the used water is driven out. Please explain whether the clothes washed in this manner are pure or not? A: As far as purifying clothes in a washing machine is concerned, if, after removal of the inherently najis material, the clothes are washed once with water connected to kurr, they are purified. The same ruling applies if you use qalīl water provided that the inner part of machine is pure before putting clothes inside the machine, clothes are washed twice with qalīl water and the used water is drained to the normal extent after each washing. Rules on Purity, Rules of Najis Substances, https://www.leader.ir/en/book/32/Practical-Laws-of-Islam
  12. You can wash the clothes at the tap by washing away the intrinsic impurity and making the tap water reach all the impure areas. Afterwards according to Al-Sayyid Khamenei, it is necessary to wring the clothes upon obligatory precaution. The used water that is wrung out of the clothes would most likely be impure and make other things impure, but the water remaining inside the clothes after wringing is pure. It is not necessary to wash clothes that have touched urine twice with kurr water according to Al-Sayyid Khamenei. With qalil water, two washes is necessary. To purify the washing machine, if you wash all the impure areas with kurr water and then drain the used water, the washing machine will be pure according to Al-Sayyid Khamenei. If you use qalil water, three washes would be necessary and it is necessary to drain the water after each time. I am not very knowledgeable regarding the rulings in regards to this so I can't give a response. You can send your question to leader.ir, which is the official website of Al-Sayyid Khamenei.
  13. If the washing machine was pure before washing the clothes, then I think that qalil water can also be used to purify the clothes. However, since there is intrinsic impurity on the clothes, at least two or three washes would be necessary and the clothes have to be wrung after each washing (e.g., by making the clothes spin in the washing machine). And detergent cannot be used until the clothes are purified.
  14. You should just purify the clothes at a tap before putting them in the washing machine. One wash is sufficient to purify clothes that touched semen, two washes is necessary to purify clothes that touched urine upon obligatory precaution according to Al-Sayyid Al-Sistani. Touching the semen does not cause janabah. If you used qalil water, then it is necessary to wring the clothes. If you used kurr water, then whether or not you have to wring depends on your marja'. Al-Sayyid Al-Sistani says it is not necessary. Al-Sayyid Khamenei says it is necessary upon obligatory precaution.
  15. That is only if you are sure that the intrinsic impurity is removed and the kurr water reaches all the clothes and impure parts of the washing machine. The kurr water doesn't reach everything in my washing machine. No, if the water becomes mixed with detergent such that it becomes mixed water, then the mixed water becomes impure. Also, tap water only remains as kurr water if it is connected to the kurr water supply. Once it gets disconnected, the tap water is no longer kurr water.
  16. Salam, It depends on what is the najis liquid and who is your marja'. Let's assume the najis liquid is urine. When the urine touches the floor, the floor becomes first mutanajjis. When the urine dries, no traces of it remain, thus the urine is gone and doesn't make anything else first mutanajjis. If an object touches the floor with wetness, it becomes second mutanajjis and second mutanajjis things (that are liquid or solid) make other things third mutanajjis according to Al-Sayyid Al-Sistani. According to Al-Sayyid Al-Sistani, third mutanajjis things do not make other things impure.
  17. If you are confident that blood has touched your shirt, then it is impure. If you are not confident whether or not there is blood in the mucus, then the shirt remains pure and it is not obligatory to investigate. I forgot to mention that if the mucus is very runny such that it is similar to water in consistency, then when the blood comes out with it, the impurity spreads to all the mucus. Ruling 123. Whenever syrup, oil, or a similar thing is of a consistency such that when some quantity of it is removed, it does not leave an empty space [due to the space refilling], then even if one part of it becomes impure, the entire quantity becomes impure. However, if it is such that when a part of it is removed it leaves an empty space – even if afterwards it becomes filled – then only the part that the impurity touches is impure. Therefore, if [in the latter scenario] mouse droppings fall into it, only the part that the droppings touch is impure and the rest is pure.https://www.sistani.org/english/book/48/2136/
  18. I already explained the ruling here: In short, according to Al-Sayyid Al-Sistani, if the blood was internal and it did not come from outside of the nose, then this blood does not make the nose impure and anything it touches while it remains inside the nose does not become impure as well. So if water goes into the nose and touches the blood inside the nose, the water is not impure. However, if the water comes out of the nose with blood particles in it, then the water becomes impure because the blood is now outside the nose. If mucus comes out of the nose with blood, only the part that contains the blood is impure. The rest is pure.
  19. Remove the intrinsic impurity and impure liquids. Then pour water over the impure area on the face. Allow the used water to flow off the face in a way which is normal. Then whatever the water touches after flowing off the face becomes impure upon obligatory precaution according to Al-Sayyid Al-Sistani. So you should remove the impure water then pour new water until it reaches all the impure areas and exceeds them a bit. Then the face and the other impure surface become pure according to Al-Sayyid Al-Sistani. The water that was used to wash the other impure surface is pure according to Al-Sayyid Al-Sistani because the face was first mutanajjis without having intrinsic impurity on it, so the water used to wash the face would be second mutanajjis, and whatever it touches becomes third mutanajjis. Third mutanajjis things do not make anything else impure. Thus, after removing the impure water from the impure surface, it cannot make anything else impure. If you do not want to remove the intrinsic impurity before the washing, but rather during the same washing, then pour water onto the face and keep on pouring until the intrinsic impurity flows off the face. Then the face becomes pure and whatever the najis used water and intrinsic impurity touches becomes impure (first mutanajjis due to contact with the intrinsic impurity).
  20. Some scholars say that you need to know and be 100% sure that something has become najis in order to consider it as najis while some other scholars, like Al-Sayyid Al-Sistani, say that if a person has confidence (itmi'nan) that something has become impure due to rational reasons then it is impure. For example, if there is a 98% or 99% probability of something being impure, then a person would have itmi'nan that it is impure, and thus it would be impure according to Al-Sayyid Al-Sistani. مسألة 416: تثبت النجاسة بالعلم وبالاطمئنان الحاصل من المناشئ العقلائيّة وبشهادة العدلين - بشرط أن يكون مورد الشهادة نفس السبب - وبإخبار ذي اليد، وفي ثبوتها بإخبار العدل الواحد فضلاً عن مطلق الثقة إشكال ما لم‏ يوجب الاطمئنان. https://www.sistani.org/arabic/book/23720/4613/ An example of this: السؤال: ما حكم شراء معاطف الجلود؟ الجواب: يجوز، وإذا احتمل كونها مأخوذة من جلد حيوان مذكى فلا مانع من البناء على الطهارة وتجوز الصلاة فيها، نعم إذا كان الاحتمال المذكور ضعيفاً بحيث يطمئنّ بخلافه كـ ٢٪ لم يعتدّ به. https://www.sistani.org/arabic/qa/0428/
  21. That's only if the tap water is connected to kurr water. If the water is put in the hands and the hands move away from the tap, it becomes qalil water because the water in the hands becomes disconnected from the kurr water. If the blood came out within your nose and it did not come out of the nose, then this blood does not make your nose and mucus najis. And if something such as water touches the blood inside the nose, the water does not become najis according to Al-Sayyid Al-Sistani as long as the water did not come out of the nose with the blood. According to many other scholars however, the water does become najis upon contact with the blood within the nose. If the mucus came out of the nose then only the part that contains the blood is impure, the rest of the mucus is pure. It is also not obligatory to investigate if there is impurity or not in the first place. If you are not confident that there is any blood, then assume that there is no blood. Furthermore, if the blood became a scab or something similar to skin, then it is pure. Ruling 215. Similarly, the inner parts of a human body – like the inside of the mouth, nose, and ears – become impure by coming into contact with an external impurity, but by removing the impurity they become pure. As for internal impurity – such as blood that comes out from in between the teeth – this does not cause the inner parts of the body to become impure. Similarly, if an external object inside the body comes into contact with internal impurity, it does not make the object impure. Therefore, if dentures come into contact with blood that comes out from in between the teeth, it is not necessary to wash the dentures; but if the dentures come into contact with impure food, it is necessary to wash them. https://www.sistani.org/english/book/48/2147/ You should use a small container, like a cup, to wash the face. If there is no intrinsic impurity and najis liquids on the face, then it is sufficient, according to Al-Sayyid Al-Sistani, to pour the water until it reaches all najis areas and wait until the najis used water flows off the face. The face becomes pure but whatever the najis used water touches becomes najis if the water was first or second mutanajjis according to Al-Sayyid Al-Sistani. 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 168. If an area of the body or clothing is washed with qalīl water, both the impure area and the area around it where water usually reaches during washing become pure. Therefore, it is not necessary to wash those adjoining areas separately. The same applies if a pure object is placed by the side of an impure object and water is poured over both of them. For example, in order to wash one impure finger with water, if water is poured on all the fingers and impure water as well as pure water reaches all of them, then by the impure finger becoming pure, all the fingers become pure.https://www.sistani.org/english/book/48/2139/
  22. If you have no water to perform ghusl with, then it is obligatory to perform tayammum before fajr. If you did not do so, then the fasts are invalid and it is obligatory to repeat them. Ruling 1592. In the event that someone who is junub on a night of the month of Ramadan does not perform ghusl until the time remaining to ṣubḥ prayers becomes short, he must perform tayammum and keep the fast and his fast is valid. https://www.sistani.org/english/book/48/2263/ As for whether or not kaffarah is obligatory, I am not sure. If you were able to learn the ruling by reading the Islamic Laws book of Al-Sayyid Al-Sistani but you did not, then most likely kaffarah for each invalid fast would be obligatory due to negligence. You can read about the rulings of kaffarah of Al-Sayyid Al-Sistani here: https://www.sistani.org/english/book/48/
  23. The end time for salat al-maghrib and salat al-isha is midnight (the time halfway between the time of sunset and fajr). The end time only gets extended to fajr if a person fails to perform the salat on time due to a valid and legitimate reason. If the reason was illegitimate, then the ruling depends on the marja'. ووقت العشاءين للمختار من المغرب إلى نصف الليل، وتختصّ المغرب من أوّله بمقدار أدائها، والعشاء من آخره كذلك وما بينهما مشترك أيضاً بينهما، وأمّا المضطرّ لنوم أو نسيان أو حيض أو غيرها فيمتدّ وقتهما له إلى الفجر الصادق، وتختصّ العشاء من آخره بمقدار أدائها، والأحوط وجوباً للمتعمّد في التأخير إلى نصف الليل الإتيان بهما قبل طلوع الفجر من دون نيّة القضاء أو الأداء، ومع ضيق الوقت يأتي بالعشاء ثُمَّ يقضيها بعد قضاء المغرب احتياطاً، ووقت الصبح من طلوع الفجر الصادق إلى طلوع الشمس https://www.sistani.org/arabic/book/23720/4623/ Ruling 723. For a person under normal circumstances, the time for the maghrib prayer is until midnight, but for a helpless person – who due to forgetfulness, oversleeping, menstruation (ḥayḍ), or suchlike did not perform prayers before midnight – the time for maghrib and ʿishāʾ prayers is extended until dawn. Ruling 727. If someone wilfully does not perform maghrib or ʿishāʾ prayers by midnight, he must, based on obligatory precaution, perform them before the time of the morning call to prayer (adhān) without making the intention of whether he is performing them in their prescribed time or not (adāʾ or qaḍāʾ). https://www.sistani.org/english/book/48/2201/ All scholars I have checked say that the fast can be broken at the time of maghrib after the redness of the eastern sky has disappeared.
  24. It is at sunset, which is when the sun is no longer visible on the horizon. Dhuhr becomes qada' when there is so little time left that a person is unable to perform salat al-dhuhr and the first rak'ah of salat al-asr before sunset. In this situation, it becomes obligatory to perform salat al-asr within the specified time and then to perform salat al-dhuhr as qada'. Ruling 717. The time for ẓuhr and ʿaṣr prayers is from zawāl [i.e. the time after midday when the sun begins to decline] (known as the ‘legal midday’ (al-ẓuhr al-sharʿī))100 until sunset (ghurūb). However, in the event that one intentionally (ʿamdan) performs the ʿaṣr prayer before the ẓuhr prayer, his prayer is invalid (bāṭil), except if this happens at the end of the prescribed time and there is room for performing only one prayer, in which case if someone has not performed the ẓuhr prayer by then, his ẓuhr prayer is deemed to have become qaḍāʾ and he must perform the ʿaṣr prayer. If before this time someone mistakenly performs the whole of the ʿaṣr prayer before the ẓuhr prayer, his prayer is valid (ṣaḥīḥ), and he must then perform the ẓuhr prayer. And the recommended precaution (al-iḥtiyāṭ al-mustaḥabb) is that he should perform the second set of four rakʿahs with the intention (niyyah) to fulfil whatever his legal obligation happens to be (mā fī al-dhimmah). https://www.sistani.org/english/book/48/2198/
  25. The water from a hose is kurr as long as the water coming out remains connected to each other and kurr water doesn't become najis unless the colour, taste, or smell changes. So after the water reaches everything the floor is pure according to Al-Sayyid Al-Sistani, even if urine touched the floor, as long as the impurity was removed beforehand. Use the towel to remove the used water (if separating the used water is a necessity, like if you used qalil water, like from a bucket). Also, the water does not need to be completely removed, just remove the majority of it. As for the areas that the najis used water touches on the floor, they become pure after the water is removed with the towel according to Al-Sayyid Al-Sistani. This is on the condition that the water did not separate, like from splashing, or falling down steps, etc.
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