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Taharat (cleanliness) and keeping a clean body and surroundings arc very important in Islam. Everyone must refrain from eating and drinking those things which arc najis; and the clothing that one wears for Salat, which is the best of actions in worshipping Allah, must be clean, and it is best that they are the most pure of clothing. Because of this, it is necessary to know what things are najis and if something is najis, the method of making them tahir.

ISSUE 13: Everything that exists is tahir except for eleven things, and those things that comes into contact with them also become najis.

ISSUE 15: The urine and stool of humans and all animals whose meat is haram and whose blood gushes, are najis.

meaning if their neck is cut, the blood comes out with force, and other animals have blood that docs not gush out; meaning that if their neck is cut, the blood does not come out with force.

ISSUE 17: The urine and stool of animals whose meat is halal, like the cow and sheep, and animals whose blood docs not gush out, like the snake and fish, are tahir.

ISSUE 18: The urine and stool of animals whose meat is makruh to eat, like the horse and donkey, is tahir.

ISSUE 19: The urine and droppings of birds whose meat is haram, like the eagle, are tahir.

ISSUE 20: The droppings of small animals, like the mosquitoe and fly that do not have meat, are tahir.

ISSUE 21: According to lhayat Wajib, one must avoid the urine of animals whose meat is haram and whose blood does not gush forth.

ISSUE 22: Any animal that dies on its own, or that has been slaughtered in a way not prescribed by Islam is called a corpse[1].

ISSUE 23: The corpse of an animal whose blood does not gush out; like the fish, is tahir.

ISSUE 24: As for the corpse of an animal whose blood gushes out; the parts that contain no life like the hair, and horns, are tahir; and the parts that contain life, like the flesh and skin, are najis.

ISSUE 25: All parts of the body of the dog and pig - whether living or dead - are najis.

ISSUE 26: The complete body of a person who has died, no matter how recently he died, and his body has not yet gone cold (except the parts which contain no life, like the nails, hair, teeth, etc...) is najis.

ISSUE 27: Once the dead body has been given a ghusl, the complete body is tahir.

ISSUE 28: It is not necessary to perform a ghusl, and shroud the body in a kafan for someone who fights in the way of Allah to protect Islam and is killed on the war front.

ISSUE 29: The blood of people and every animal whose blood gushes out, like the chicken and goat, is najis.

ISSUE 30: The blood of animals whose blood does not gush out, like the fish and mosquitoe, is tahir.

ISSUE 31: It is Ihtiyat Mustahab to avoid eggs that have even a small drop of blood in them.

ISSUE 32: It is not necessary to avoid the spit that is mixed with the blood that comes out from around the teeth (gums) once it is mixed with the saliva of the mouth.

ISSUE 33: If something tahir comes into contact with something najis, and one of these two things is wetter than the other and the wetness of one reaches the other, the tahir thing becomes najis.

ISSUE 34: If a person does not know if something tahir has become najis or not - it is tahir, and research and investigation is not necessary, even if one is able to ascertain if the tahir thing has become najis.

ISSUE 35: Eating and drinking najis things is haram, and it is also haram to feed such things to other people.

ISSUE 36: Mutahirat are those things which make najis things, tahir. Some of the mutahirat, or purifiers, are the following (there are many others which have not been included in this book):

Water has many different divisions, and knowing them will help us better understand the rules related to them.

Mixed Water: That water that has been taken from something, for example apple juice, or watermelon water, or water that has been mixed with something in such a way that it can no longer be called water, like juice.

· With mixed water, it is possible to make something that is dirty, clean, but it can never make something that is najis, tahir. (And because of this, it is not counted as a Mutahirat)

· If mixed water comes into contact with a najasat, it will become najis - however small an amount the najasat is, and even if the smell, colour or taste of the water has not changed.

ISSUE 39: Water - either springs forth from the ground, falls from the sky, or neither gushes, nor falls.

· Water that springs forth from the ground, if it flows like the water of a well or river, is called Running Water; and if it does not flow, is called Still Water.

Water that docs not gush out from the ground, and docs not come from the sky, if it is in the amount that will be mentioned in the next rule, is called Kurr (large quantity of water) - and if it less than this specified amount, it is called Qaleel (small quantity of water).

ISSUE 40: An amount of water, that if put into a container whose length, width, and bredth are س/م hand spans each becomes filled, it will be a Kurr. And if the collection of this water is 36 hand spans, it will also be sufficient.

ISSUE 41: Qaleel Water (less than a Kurr) - as soon as it comes into contact with a najasat, will become najis, unless it is applied with force onto a najis thing, and in this event only that amount that comes into contact with the najasat will become najis. For example, if a container contains water, and this water is poured onto an object from above, only that amount of water that comes into contact with the najasat will be najis, and the water "above," meaning in the container, will be tahir.

ISSUE 42: If Kurr or Running Water is connected to an amount of Qaleel water that is najis, and becomes mixed, it will become tahir (for example, if a small container full of water is najis, and water from a tap that is connected to a Kurr is made to flow into the container, and this water mixes with the water in the container, it becomes tahir), but if the smell, colour or taste has changed due to the najasat, that amount of water that has taken on the smell, colour or taste of the najasat must be removed.

ISSUE 43: All the divisions of Pure Water are tahir, as long as the smell, colour or taste has not changed due to the najasat, (with the exception of Qaleel Water). If, because of coming into contact with a najasat, the smell, colour or taste of the water takes on that of the najasat, that water will become najis. (Flowing Water, Well Water, and Kurr Water and even Rain Water all share this same ruling.)

ISSUE 44: The water in the pipes of the showers in those buildings that are connected to a supply of Kurr Water, fall into the catagory of Kurr Water.

· If rain falls on something najis once that does not contain an ‘Ayn Najasat[2], it will make it tahir, unless the body or clothing has become najis by urine, in which case, according to Ihtiyat Wajib, it must be washed twice by rain water.

· If it falls on a najis rug or najis clothing, it is not necessary to squeeze the water out, it will simply be considered tahir.

· Any time rain water collects in a place, even if it is less than a Kurr, it will have the ruling of Kurr Water, and therefore if a najis item is washed in such water while it is raining, and as long as the smell, colour or taste of the water does not change, the object will become tahir.

ISSUE 46: To make something tahir, which is najis, the najasat must first be removed, then, it must be washed in water in the way which will be explained in the following rules.

ISSUE 47: A najis utensil - once the najasat is removed, must be washed three times with Qaleel Water; and according to Ihtiyat Wajib, it must also be washed three times with Running Water or Kurr Water.

· Qaleel Water: Fill the utensil with water, and empty it out and repeat this three times; or pour an amount of water in the dish/utensil three times, and after each pouring, shake the dish in such a way that the water reaches to all the najis parts, and empty it out (after every pouring, and shaking).

ISSUE 49: Rugs, clothing and items like these that soak up water (absorb water) and that can be squeezed or wrung out can be made tahir by using Qaleel Water (by following the method) that after each washing, the item must be squeezed so that the water that has soaked in is removed. This can also be done in any other method (that allows the water that has be soaked in to come out), but if Kurr Water or Flowing Water is used, it is not necessary to squeeze out the water.

ISSUE 50: If while walking, the bottom of the feet or the bottom of the shoe becomes najis, by walking or rubbing it on the ground, it once again becomes tahir, with the conditions that the najasat is removed and the ground also must be:

· If an 'Ayn Najasat like blood and urine or a Muta-Najis thing like mud which has become najis, is found on the bottom of the foot or sole of the shoe, then by means of walking or by rubbing it on the ground it is removed. If the 'Ayn Najasat is removed before walking or before rubbing it on the ground, according to Ihtiyat Wajib, it will not become tahir. The ground must be of dirt, sand or gravel, rocks, a brick floor and things like this.

· According to Ihtiyat Wajib, the bottom of the shoe or foot must have been made najis by means of contact with the ground.

ISSUE 51: If by walking or rubbing on the ground, the najasat on the bottom of the shoe or foot is removed, it will be tahir, but it is better that a minimum of 15 steps are walked.

ISSUE 52: The sun (with the mentioned conditions) will make the ground, buildings, and walls tahir.

· The najis thing is wet, in such an amount that if it comes into contact with something else, it will make that thing wet too.

· By the rays of the sun, the najis thing is dried; and if any wet-ness remains, it will not be tahir.

· Things like the clouds or a curtain should not prevent the sun from shining (onto the najis item), unless it is thin such that it does not prevent the sun from shining (onto the najis item).

· The sun itself dries the item; for example it is not dried by the help of the wind.

· While the sun is shining, there is no 'Ayn Najasat on the item, so then if a najasat remains it must be removed, before having the sun shine on it.

· The part outside and inside of the wall or the floor must all be dried in one time, so if the outside dries one day, and the inside part the next day, only the outside will be tahir.

ISSUE 54: If the ground or things like this become najis, but there is no wctness remaining, it is permissable to pour some water or something else on it to make it wet, then when the sun shines and it dries, it will become tahir.

ISSUE 55: The non-Muslim is najis, but if he recites the Shahadatain, he will become a Muslim. For example, he says:

(اَشْهَدُ اَنْ لا اِلهَ اِلاّ الله، وَ اَشْهَدُ اَنَّ مُحَمَّداً رَسُوْلُ الله )

( I testify that there is no god except Allah, and I testify that Muhammad is His Messenger )

ISSUE 56: It is not necessary that the Shahadatain be recited in Arabic, rather, the translation of it in any language is sufficient.

ISSUE 57: In two instances, the removal of the 'Ayn Najasat makes something tahir, and it is not necessary to wash it with water.

1. The body of an animal: For example, a beak of a chicken who is eating a najasat, once the najasat is removed from the beak, the beak is tahir.

2. The inside of the body: For example, if the inside of the mouth, nose and ear come into contact with a najasat from an external source, they become najis, however with the removal of the najasat, those parts become tahir; but an internal najasat, like blood that comes out from the gums of the teeth, does not make the internal of the body najis, and the same goes for something external that comes into contact with something najis inside the body - that external thing will not be najis. So then, if the artificial teeth in the mouth come into contact with blood from the gums, it is not necessary to wash the mouth with water, but if the teeth come into contact with najis food, then the mouth must be washed with water (before eating).

Before starting the Salat, one must perform wudhu, and prepare himself for this important act of worship. In some instances, one must also perform ghusl - meaning the complete body is washed; and any time one can not perform wudhu or ghusl, one must perform another action called tayam-mum. Each one of these will be explained with their specific rules in the following section.

ISSUE 58: To perform wudhu, one must first start by washing the face, then wash the right arm, followed by the left arm. After this, the moisture that is in the right hand from the washing, must be wiped on the head, meaning, the fingers of the right hand are wiped on the top of the head, then the right foot, and left foot are wiped (with this moisture).

ISSUE 59: In wudhu, the person must first start by washing his face from the top of the forehead, meaning the point where the hair grows, until the bottom of the face (meaning the chin), and to ensure certainty that one has washed that which is wajib for him, he must wash a little bit extra of the surroundings of the face.

ISSUE 60: According to Ihtiyat Wajib, the face must be washed from the top to the bottom.

ISSUE 61: After washing the face, the right arm must be washed, followed by the left arm, from the elbow upto the finger tips - from top to bottom.

ISSUE 62: To be sure that one has washed the complete arm, one must also wash a little bit above the elbow.

ISSUE 63: If someone washes his hands upto the wrist before he washes his face, when he starts to perform the wudhu, he must wash from the elbow to the tips of the fingers, and if he washes upto the wrist, his wudhu is void.

ISSUE 64: The place for wiping is one quarter of the frontal part of the head above the forehead.

ISSUE 65: The wiping of the head must be done in such a way that if someone sees you performing it, he would say you are performing the wiping.

ISSUE 66: It is mustahab that the wiping be the width of three closed fingers, and the length of one finger.

ISSUE 67: It is not necessary that the wiping be done on the scalp, rather it is correct even if it is done on the hair, unless the hair on the head is so long that when it is combed, it falls on the face, or other parts of the head - in this event, the skin on the head or the roots of the hair must be wiped.

ISSUE 68: After wiping the head, with the moisture that is present on one's hand from performing the wudhu, one must wipe the feet from anyone of the toes to the joint.

ISSUE 69: While performing the wiping on the head or feet, the hand itself must be drawn, and if the hand is kept stationary and the hand or feet are moved, the wudhu is void, but if the head or feet move slightly while the hand is being drawn for wiping, it is not a problem.

ISSUE 70: The moisture on the hand must be a sufficient amount so as to leave an effect on the head or feet.

ISSUE 71: The place of wiping (head or feet) must be dry, so if the place of wiping is wet, it must be dried (before being wiped); but if the wctness is very little such that it does not affect the moisture on the hand, it is no problem.

ISSUE 72: There must be no barrier between the hand and the head or the feet, like a scarf and hat or socks and shoes, no matter how thin they be even if the water still manages to reach the skin.

ISSUE 73: The place of wiping mast be tahir, so if there is a najasat present, and one is not able to remove it with water, one must perform tayammum.

ISSUE 74: If the following conditions are present, the wudhu will be correct, and if they are not present, the wudhu will be void.

1. The water for wudhu must be tahir (not najis), and according to Ihtiyat Wajib, there must not be any uncleanliness like the urine of a halal animal or pus in it.

2. The water for wudhu must be Mubah (permissable for use) -meaning it is not stolen property.

5. The container holding the water must not be made of gold or silver, according to Ihtiyat Wajib.

6. The parts of the body that are to be wiped or washed at the time of wudhu must be tahir.

7. There must be no obstruction on the body that prevents the water from reaching the body.

8. The wudhu must be done with the niyyat of "nearness to Allah", and not for showing off.

10. No unusual gap of time (Muwalat) in the actions (there should not be a big time gap between the actions of wudhu).

ISSUE 75: The wudhu that is done with mixed water is void - whether you know the water is najis or mixed and even if you do not know, or if it was forgotten.

ISSUE 76: The water for wudhu must be Mubah; therefore in the following instances, the wudhu is void:

· Performing wudhu with water whose owner is not happy with his water being used. (His displeasure is known).

· Water that has been donated (Waqf) to specific people, which is used by other than those specified; for example, the pools of most Madaras (schools) which have been given as a donation to those of that specific Madrasah (school), and the rooms of wudhu in most Masajid that have been specifically donated for those people who read their Salat in that Masjid.

ISSUE 77: If the exact type of Waqf is not known, and that water is commonly used for wudhu, and one is not prevented from using it, it can be used for wudhu.

ISSUE 78: Performing wudhu from a large body of water (river, lake, etc...) even if the person does not know if its owner is content or not, is not a problem.

ISSUE 79: The parts to be washed or wiped in wudhu, for example the face, arms, and feet must be tahir.

ISSUE 80: If there is something on the face or arms that prevents water from reaching there, it must be removed to perform the wudhu.

ISSUE 81: The ink of a pen, the spot of paint, and oil/grease, and cream, in the event that its effects are not remaining (on the skin) and it is not an obstacle or barrier for performing wudhu (is not a problem), but if it is a covering on the skin that prevents water from reaching the skin, it must be removed.

ISSUE 82: If something is stuck on one of the areas of wudhu, but it is not known if it will prevent water from reaching that area or not, it must be removed or the water mast be made to flow underneath it.

ISSUE 83: The actions of wudhu must be done in the following sequence (Tarteeb): The face, then the right arm must be washed, then the left arm mast be washed, and then the head and feet must be wiped.

ISSUE 84: Muwalat - meaning one after the other, with no gap between the actions.

ISSUE 85: If between the actions of wudhu, a period of time passes so that when one decides to wash or wipe a particular place, one notices that the moisture of all the places that had previously been washed or wiped has become dry, the wudhu is void; and the same rule applies if between the actions of wudhu, such as a gap is left that in the view of the people, it would be said wudhu has not been performed.

ISSUE 86: Someone who is able to perform the actions of wudhu is not allowed to seek assistance from others. Therefore, if the person who needs to perform wudhu has someone helping him in performing the washing of the face and arms and/or the wipings, or helps with making the water reach to all the necessary parts that must be purified in wudhu, his wudhu is void.

ISSUE 87: Someone who is not able to perform wudhu on his own must perform wudhu with the help of someone else, and if it is not possible for the person who needs to perform wudhu to in any way help in his own wudhu, then according to Ihtiyat Wajib, both must make the niyyat of performing wudhu.

ISSUE 88: Someone who knows he will get sick or feels scared that he will become ill if he performs wudhu, mast perform tayammum, and if he performs wudhu, it will be void. If he does not know that the water is harmful for him, and he performs wudhu, and later on finds out that the water was harmful for him, his wudhu is void.

ISSUE 89: Wudhu must be performed with the intention of "nearness to Allah," meaning for the wish or desire of Allah (SWT) one is performing wudhu, and it is not necessary that the niyyat be "spoken" or even "mentioned" in the heart, rather even if one knows that he is performing wudhu to obey the commandment of Allah, this too is sufficient. Such that if he was asked, "What are you doing?", his response would be: "I am performing wudhu for the wish or desire of Allah."

ISSUE 90: If the time ofSalat is so short that if a person wishes to perform wudhu, the complete Salat or a part of it will be perfomed after its time, he must perform tayammum; but if the performing of wudhu and tayammum takes the same amount of time, he must perform wudhu.

Medicine or things like this that have been applied to an injury, or things that are wrapped around an injury and things of this type, are referred to as Jabirah.

ISSUE 91: If someone who has an injury or a wound on one of the parts of wudhu, but he is still able to perform wudhu in the regular manner, then he must perform it as such. For example if the injury is open, and pouring water on it is not harmful; or if the injury is covered (like with a cast or bandage), but it is possible to open that covering and the pouring of water on the wound is not harmful, then wudhu must be performed in the usual manner.

ISSUE 92: In the event that the injury is on the face or arms and the injury is open and it is harmful to pour water on it, one must wash around the injury, and if the rubbing of a moist hand over top of the injury will not be hamrful, then it is better that the moist hand be rubbed over those parts, and then a clean cloth should be placed over the injury and the wet hand should also be rubbed over the cloth.

ISSUE 93: While performing wudhu jabirah, the places that must be washed and rubbed must be washed or rubbed according to standard procedure and in places where it is nor possible, a wet hand must be rubbed over the jabirah.

ISSUE 94: If the injury is on the front of the head or on the top of the feet (the places of wiping) and the top of these places is open (the wound is open), and one can not perform the rubbing, one must perform tayammum.

ISSUE 95: If there are multiple injuries on the face or arms, the areas between the injuries must be washed, and if there are multiple bandages on the top of the feet, the wiping must be performed between these bandages, and whereever there is no bandage, wiping must be performed in the way as was previously mentioned for wudhu jabirah.

ISSUE 96: Someone who has a bandage on the palm of the hand or on the fingers, and at the time of wudhu the wet hand is rubbed over it, then he can perform the wiping of the head or feet with that same moisture.

ISSUE 97: If the bandage covers the complete face or one of the arms, the rules of jabirah apply and performing wudhu jabirah is sufficient.

ISSUE 98: If the bandage covers the complete foot, but a small amount around the toes and a little area above the foot is open, one must wipe those parts which are open and also wipe on top of the jabirah.

ISSUE 99: If the jabirah is larger than usual around the injury, and it is not possible to take it off, one must perform tayammum, unless the jabirah is on the forehead or on the back or palm of the hand, in which case it is necessary to perform wudhu jabirah and also perform tayammum.

ISSUE 100: If something is stuck on the place of wudhu or ghusl, and it is not possible to remove it or it is so painful to take it off that one will not be able to withstand the pain, one must perform tayammum, unless there is something on the areas of tayammum, in which case one must perform wudhu jabirah and also tayammum.

ISSUE 101: Ghusl jabirah is perfomed like wudhu jabirah, and according to Ihtiyat Wajib, must be performed by way of tartibi (sequential), and not irtimasi (all at one time).

ISSUE 102: A person must perform wudhu for Salat (except Salat al-Mayyit), and Tawafofthe Ka'bah and for touching any part of the body to the Qur'an or the names of Allah.

ISSUE 103: If someone performs Salat or a wajib Tawaf of the House of Allah without wudhu, it is void.

ISSUE 104: It is not permssible for someone to touch the following things without wudhu (with any part of the body):

· The script of the Holy Qur'an, but touching its translation is not a problem.

· The name of Allah in any language, for example: ((الله)) or ((خدا)) or ((God)) - according to Ihtiyat Wajib.

· Anything that makes one lose his senses; like going insane, becoming drunk, or becoming unconscious.

Sometimes for Salat and other acts that require wudhu, ghusl too, becomes wajib.

ISSUE 107: To perform ghusl, the complete body, including the head, and the neck must be washed. Sometimes a ghusl becomes wajib, for example in the case of janabat; and sometimes a ghusl is mustahab, like the ghusl on Friday (Jumu'ah). However, there is no difference in the way the ghusl is performed, only the niyyat will vary.

· In ghusl tartibi, according to Ihtiyat Wajib, one must start by washing the head and neck, and then the rest of the body should be washed - and it is better if the right half of the body is washed first, followed by the left half of the body.

· In ghusl irtimasi, one is allowed to place the complete body under water at one time, or in stages. Therefore, for ghusl irtimasi, the amount of water must be so much so that the person is able to submerge his complete body under the water.

ISSUE 109: All the condrions that were necessary for a correct wudhu[4] are necessary to have a correct ghusl, except for muwalat (without a gap) - and also, it is not necessary that the body be washed from top to bottom.

ISSUE 110: If many ghusis become wajib on a person, he is able to perform all of them in one ghusl, simply by specifying a niyyat for each one.

ISSUE 111: One who has performed ghusl janabat mast not perform wudhu for Salat; and with other ghusis, one is also able to offer Salat (without performing a separate wudhu) even if mustahab ghusis are performed. However, if one performs ghusl for "medium" isrihadha[5], one can not read the Salat directly due to the fact that a wudhu must also be performed.

ISSUE 112: In ghusl irtimasi or tartibi, it is not necessary that the complete fcxidv be tahir; therefore, if by going into water or pouring water on the body with the intention of doing a ghusl, the body becomes tahir, the ghusl is correct.

ISSUE 115: If semen[7] comes out of a person, either in sleep or due to sexual intercourse, however small an amount, he become junub, and must perform ghusl janabat for Salat and other acts which require taharat.

ISSUE 116: If someone feels the movement of semen within one's own body, but it does not come out, one will not be considered as junub.

ISSUE 117: If someone knows that semen has come out of the body or one knows that the liquid which has come out is semen, one will be considered as junub, and therefore must perform ghusl.

ISSUE 118: If a person has a liquid come out of his body but does not know if it is urine, semen or that it is neither of these, then in the event that the liquid that was discharged came out with passion, and after it came out, his body became relaxed, then that wetness will be considered as semen; but for the person who is sick, even the one sign, meaning the wetness coming out in a state of passion, is enough.

ISSUE 119: It is mustahab that a person urinates after semen has come out, and if one docs not urinate and after the ghusl a liquid comes out and one does not know if it is semen or something else, it will be considered as being semen.

ISSUE 120: From the rime a person becomes junub unril he performs the ghusl, or if he is not able to perform ghusl and instead performs tayammum, the following acts are haram for him:

· Touching the Qur'an with any part of the body, and the names of Allah, and it is better that he does not even touch the names of the Prophets and the A'immah (AS).

· Going into Masjid al-Haram and Masjid an-Nabi (s) - even if one just goes in from one door and exits through another door.

· Staying in a masajid, and according to Ihtiyat Wajib, staying in the haram of the A'immah ('a), but if one only intends to enter from one door and exit through another door, or just goes to take something, it is not a problem.

· Going into a Masjid to return something there or to take something out of there, according to Ihtiyat Wajib.

· Reciting one of the Surahs from the Qur'an that contain a wajib sajdah, even if it is only one letter of these Surahs. (The ayats of sajdah are the following):

ISSUE 121: If a person has a specific room for Salat (like those found in most organizations and clubs), it does not have the ruling of a Masjid.

ISSUE 122: There is no harm in staying in the harams of the descendents of the A'immah ('a) in a state of janabat, but staying in the masajid that are usually built adjacent to the harams, is haram.

ISSUE 123: Anytime a muslim passes away, his body must be given a ghusl and kafan and Salat must be prayed over the body, and then he must be buried[8].

ISSUE 124: If any part of the body of someone touches any part of the body of a dead person whose body has gone cold and has not been given a ghusl, he must perform ghusl for touching the dead body - this is known as Ghusl Mass Mayyit.

ISSUE 125: Three ghusis, from all of the wajib ghusis, meaning the ghusl of haidh, istihadha, and nifas are only wajib on girls and women. The reason for these ghusis is in relation to the blood that is discharged from the womb of the woman. Each of these three ghusis has their own specific rulings.

ISSUE 126: When the discharge of blood of the menstrual period stops, the woman must perform ghusl in order to make Salat and other actions for which taharat is necessary.

ISSUE 127: The blood of menstruation does not occur before the age of 9 years, and if a girl sees blood before this, it does not have the ruling of haidh.

ISSUE 128: The duration ofhaidh can not be less than three days, so then if the blood that is discharged stops before three days, it will not be considered as haidh.

ISSUE 129: The duration ofhaidh can not continue for more than ten days, therefore if a woman sees blood for more than ten days, the period after ten days will not have the same ruling as haidh.

ISSUE 130: The blood ofhaidh is usually thick, warm, and dark in color, and is discharged with pressure and a bit of burning.

ISSUE 132: During the period of menstruation, performing Salat and fasting are not wajib. As for the Salat that were missed, they do not have to be made up, however the fasts which were not kept must be made up.

ISSUE 133: The ghusl ofhaidh is no different than the ghusl ofjanabat, except for the niyyat.

ISSUSE 134: One of the other types of blood that is discharged by girls and women for a certain amount of time from the womb, is called Istihada.

ISSUE 135: The blood of Istihada is usually yellow in color, and cold, and comes out without force or burning, and is not thick; but it is possible that sometimes it may possess a dark color, warm, is thick, and comes out with force.

ISSUE 136: The blood of Istihada is of two types, either little or alot, of which these two are broken up into three catagories. If it is very little in quantity, ghusl is not needed, but it does make the wudhu void; and if it is not a little quantity, ghusl becomes wajib. For a better understanding of the rules of each of these catagories, women can refer to Rule 399 in the Tawdihul Masa'il.

ISSUE 137: Ghusl ofnifas is related to child birth and does not occur in any other instances. This ghusl must be performed after the blood that comes out following delivery is seen[10].

ISSUE 138: In the following instances, instead of wudhu and ghusl, ta-yammum must be performed:

· The use of water has some danger; for example, if water is used one will become ill or an illness will become aggravated, or it will be very difficult to be cured (from the illness).

· If one gets water to perform wudhu or ghusl, ones self, spouse, or children, or a friend or someone who is dependant on him will die of thirst or will become sick or will remain so thirsty that they will not be able to handle it (this also includes animals that are under one's care).

· His body or clothes are najis, and there is only enough water left to make them tahir and no more, and he also has no more clothes.

· The amount of time is extremely short, such that if one performs wudhu or ghusl, the complete Salat or a part of it will be read after its time.

2. Hitting or placing the palms of the hands on something that tayammum is permitted on.

3. Wiping or stroking both hands over the complete forehead from where the hair starts to grows and over the eyebrows, and above the nose.

5. Wiping or stroking the right palm over the back of the left hand. (The fingers are also included in the palm)

ISSUE 140: According to Ihtiyat Wajib, the palms of both hands must be struck on the ground (or on that which tayammum is performed on) at the same time.

ISSUE 141: According to Ihtiyat Wajib, the palms of the hands must be wiped or stroked in both directions of the forehead (to cover the complete forehead).

ISSUE 142: In order to be certain that the complete backside of the hand has been wiped, one must start a little bit higher than the wrist in the wiping, but wiping between the fingers is not necessary.

ISSUE 143: In order to perform tayammum, one must remove any rings from the fingers and anything else that may be on the forehead or hands that will be a obstacle in the tayammum.

ISSUE 144: All the actions of tayammum must be done with the intention of performing tayammum, and for obeying the commandments of Allah (SWT), and it is not necessary that it be specified that tayammum is being perfomed in place of ghusl or wudhu, unless two tayammums are being performed at one time.

ISSUE 145: Tayammum is permitted on the following: earth (dirt), sand, a lump of clay or a stone, if they are tahir.

ISSUE 146: There is no difference between the person performing tayammum in place of wudhu, and the person performing tayammum in place of ghusl.

ISSUE 147: If a person performs tayammum in place of wudhu, and if one of the things that causes wudhu to become void occurs after he has done tayammum, his tayammum will become void.

ISSUE 148: If a person performs tayammum instead of ghusl, and if one of the things that causes the ghusl to become void occurs after his tayammum, his tayammum will be void. For example, if in place of ghusl janabat, one performs tayammum, and if he once again becomes junub, his tayammum will become void.

ISSUE 149: Tayammum is only correct in the event that a person is not able to perform wudhu or ghusl. So if one performs tayammum with no reason it will not be correct, and if one has a reason, and later, that barrier (reason) is removed; for example one did not have water, then later he found some water, his tayammum will become void.

ISSUE 150: If one performs tayammum in place of ghusl janabat, it is not necessary to perform wudhu for Salat; but if in place of another ghusl he performs tayammum, according to Ihtiyat Mustahab, he should perform wudhu for the Salat and if he is not able to perform wudhu, he should perform another tayammum in place of wudhu.

[1] or a better understanding on the method of slaughtering according to Islamic Law, see Issue 430

[2] Ayn Najasat is something that in itself if najis, like urine or blood, and a Muta-Najis is something that in itself is not not najis, but has been made najis.

[3] This rule applies only to women, and for a complete explanation, please refer to Rule #135.

[4] The conditions for wudhu were mentioned in Rule 70.

[5] Ghusl Isrihadha is a ghusl related to women only.

[6] The rules related to wudhu jabirah were mentioned in Rule 54.

[7] semen: It is a liquid that comes out of the reproductive gland due to sexual intercourse or due to having a wet-dream. (It comes out from the area that urine comes out of).

[8] or a better understanding of the rules related to a dead Muslim, one can refer to Rule 546 in Tawdihul Masa'il.

[9] There are also certain other actions that are haram, that if one would like to be better acquainted with, one can refer to the Tawdihul Masa'il under Rule 456. Also, those actions which are haram for a junub were mentioned in Rule 120.

[10] The explanation of this rule is given in the Tawdihul Masa'il in Rule 514.