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In the Name of God بسم الله

Are these rules from a Hadith somewhere?

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Guest Red

1) Regarding rules that say urine, semen, feces, and blood are najis, do these come from a Hadith? Is it written in the Quran? Quran might mention that semen is filth ( such as sweat ? ) but not necessarily najis. 
2) Who came up with rules of transfer of najasat? Did Ahlu Al bayt say so? Is it in a hadeeth? Or did the ulama come up with that rule? 
I ask these questions because there are a lot of differences between some ulama and sects. Example, in a sect in Sunni, they say semen is not najis because it creates a human being, but other sects say it is najis. 
 

Thank you. 

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Salam it's based on both of holy Quran & narrations  & teaching from Ahlulbayt (عليه السلام) in explanation of holy Quran verses which belief of a sect which doesn't  consider semen as Najis is clearly  against  holy Quran & narration of both Sunnis & Shias.

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10 hours ago, Guest Red said:

1) Regarding rules that say urine, semen, feces, and blood are najis, do these come from a Hadith? Is it written in the Quran? Quran might mention that semen is filth ( such as sweat ? ) but not necessarily najis. 
2) Who came up with rules of transfer of najasat? Did Ahlu Al bayt say so? Is it in a hadeeth? Or did the ulama come up with that rule? 
I ask these questions because there are a lot of differences between some ulama and sects. Example, in a sect in Sunni, they say semen is not najis because it creates a human being, but other sects say it is najis.

1) Those rulings are either found in the Quran or the ahadith or both. There are numerous ahadith (that are deemed authentic by Shia scholars) that say that semen is najis. Such as this hadith:

`Abdullah ibn Abi Ya'fur asked Imam Ja'far as-Sadiq (عليه السلام) about a dress which had come into contact with semen. The Imam said, “If you know the particular part of the dress which came into contact with semen, then wash that area only; but if that part is unknown to you, then wash the whole dress.” Masalik, p. 86; al-Ardibili, Zubdah, p. 31

The Sunnis who say semen is tahir refer to the hadith which claims that A'ishah narrated that she would scratch off the semen on the Prophet's clothing without washing them and the Prophet would still pray in those clothes.

2) If you are talking about the amount of times impurity transfers (like the rulings regarding first mutanajjis, second mutanajjis, third mutanajjis, etc. objects), then the answer to that question is that the ahadith are not very clear on the limit of the transfer of impurity which is why there are various different opinions from the Shia scholars regarding it. Additionally, there are some ahadith which some Shia scholars deem that they are authentic while others do not. So the Shia scholars have to look at the existing evidence from the ahadith as well as use 'aql and take precautions if necessary to come to their conclusions.

For example, there is a hadith which narrates that a dead mouse (which is 'ayn najasah) fell into a container of qalil water. The Imam said that the water is impure and whatever touches it also becomes impure.

There is another hadith which narrates that a pig was walking across qalil water and a person stepped into this qalil water barefooted. When the Imam was asked, he confirmed that the najis water made the feet of the person impure.

These two hadith show that liquids that touched intrinsic impurity make other things impure. There are other ahadith which also mention different examples on the transfer of impurity.

 

Also, Shia scholars and Sunni scholars refer to different ahadith because Sunni scholars deem that Shia ahadith are unauthentic and the Shia scholars deem that most Sunni ahadith are unauthentic, which is why Sunni and Shia scholars have significantly different opinions.

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