C1.1 After ensuring that your belief and faith is correct, the biggest obligation
of all obligations is Salaah. There has been many messages in the Qur’an and
Hadith in relation to the importance of Salaah. Whoever does not believe it
as an Obligatory aspect i.e. Fardh is a Kafir, and those who do not pray it
are great sinners and will be thrown into hell in the after life, also in the
event of an Islamic leadership, the king should execute those who do not pray
C2.0 At what age should children be taught Salaah?
C2.1 When a child reaches the age of seven he should be shown how to pray Salaah.
When the child reaches the age of ten, they should be mad
C2.1A QUALIFICATIONS OF SALAAH
Before we show you the way in which Salaah should be prayed, we will first
of all show you the six conditions/qualifiers that must be performed, otherwise
the Salaah will not begin. These are known as the ‘Shara’it-e- Salaah and are
2. The covering of the body
4. Facing Qibla
6. The call to start Salaah (Takbeer-e-Tahrima)
C2.2 The first qualification is cleanliness. This means that the person praying
Salaah (which will now be referred to as Namazee) must have their body, clothing
and the place where Salaah is going to be performed, clean from impurities such
as urine, stools, blood, alcohol, dung, animal excretion, etc. Also the Namazee
must not be without bathing or ablution.
C2.3 The second qualification is covering of the body. This means that the male’s
body must be covered from the navel upto and including the knees. The female’s
body must be completely covered except for the face, the hands below and including
the wrists and feet below and including the ankles.
C2.4 The third qualification is time. This means that whatever time is allocated
to a particular Salaah, that Salaah is prayed. For example, the Fajr Salaah
is prayed from the break of dawn to before sunrise. Dhuhr Salaah is prayed after
midday to the time when there are two shadows to everything except for the original
shadow (mid afternoon). ‘Asr Salaah is prayed from when there are two shadows
until sunset. Maghrib Salaah is prayed after sunset to when the natural light
disappears. ‘Isha Salaah is prayed after the natural light has disappeared until
before the break of dawn.
C2.5 The fourth qualification is the facing towards Qibla. This means to face
towards the Kabah (in Makkah).
C2.6 The fifth qualification is intention. This means that whatever Salaah is
being prayed for whatever time i.e. Ada, Qadha, Fardh, Sunnah, Nafl etc. to
make a firm intention in the heart for that Salaah.
C2.7 The sixth qualification is Takbeer-e-Tahrima. This means to say Allahu
Akbar and start the Salaah. This is the last qualification and once said the
Salaah begins. If you then say something to someone or eat something or drink
something or perform any action which is against Salaah then the Salaah will
break. The first five qualifications must remain from when the Takbeer-e-Tahrima
is said, to until the Salaah is completed, otherwise the Salaah will not count.
C3.0 THE FIRST QUALIFICATION: MEANING – CLEANLINESS
Method of performing Ablution (Wudhu)
C3.1 When you want to perform ablution, follow these steps -:
(a) First of all make the intention of ablution and then say ‘Bismillla Hirrahma
Nirrahim’ and wash both hands upto the wrists.
(b) Then perform Miswak (clean teeth with a wooden stick).
(c) Then by using the right hand, gargle three times and wash the inside of
the mouth, ensuring that the water reaches upto the throat and also all the
gums and underneath the tongue. If there is anything stuck on or between the
teeth, then release it.
(d) Then by using the right hand suck up the water in the nose until it reaches
the bone and clean the insides of the nostrils by using the left hand thumb
and little finger, three times.
(e) After this, take water into the cup of both hands and wash the whole of
the face three times, from the start of the forehead where the hair begins to
grow, down to and including the chin. Also from the right hand ear lobe to the
left hand one, ensuring that no place is left dry. If you have a beard then
also wash this and also run your fingers through it. However, if you are wearing
an Ehraam then don’t run your fingers through the hair.
(f) Wash both arms upto and including the elbows three times. Washing the right
arm first three times, then the left arm three times.
(g) Then perform Masah once, meaning join the fingertips of both hands together
leaving out the index fingers and the thumbs on both hands. Then run water on
these six fingers and then brush them over the hair, starting from the forehead
and ending at the back of the neck. This is done once, ensuring that the palms
of the hands and the index fingers and thumbs do not touch the head. Now bring
fourth the hands by using the palms and rubbing them at either side of the head.
Then clean the inside of the ears by using the index fingers and the back of
the ears using the thumbs. Now wash the back of the neck by rubbing the back
of the hands on either side of the neck, but ensure that the hands do not go
on the throat as this would be Makrooh (disliked).
(h) Then wash the right foot, from the toes upto and including the ankles, three
times. Then perform the same three times for the left foot. Ensure that you
wash between the toes.
(i) The ablution (Wudhu) is complete and so pray this Dua ;
‘Allahummaj ‘Alni Minattawwabeena Waj ‘Alni Minal Mutatahhireen’
(j) Then take the water and stand up and drink some, as this is cure for the
illnesses. Then look towards the sky and pray; ‘Subhanaka Alllahumma Wa Bihamdika
Ashhadu Alla ilaha illa Anta Astaghfiruka Wa Atoobo ilaik’ Also pray the Kalima
Shahaadah and Sura Inna Anzalna. It is also better if you pray Bismilla and
the Durood/Salawat when washing every part, also pray Kalima Shahaadah.
C3.2 The above is the method of performing Ablution. Out of these some actions
are obligatory and if they were missed the ablution would not count. Some aspects
are Sunnah and to miss deliberately would be an act of punishment. Some aspects
are Mustahhab and to miss them would mean a reduction in reward.
Obligatory aspects of ablution (Wudhu)
C4.0 There are four point in ablution that are obligatory.
1. To wash the face. Meaning from the beginning of the forehead where hair starts
growing upto the bottom of the chin. Also from one ear to the other ear. To
ensure that the skin of the face is washed once leaving no part dry.
2. To wash both hands upto and including the elbows once.
3. To perform Masah of one quarter of the head. Meaning to run wet hands over
a quarter of the head and at least so that the hair gets wet slightly.
4. To wash both feet upto the ankles once.
C4.1 The above four aspects are obligatory in ablution. Except for these, whatever
methods have been reported are either Sunnah or Mustahhab. There are many Sunnahs
and Mustahabs in ablution and if you would like to know these in detail, then
consult larger books such as ‘Bahar-e-Shariah’ or ‘Fatawa-e Razvia’.
C4.2 To wash a part means to at least pour two drops of water over each part.
To spread water over the parts lightly and not washing the part thoroughly and
therefore the ablution or bathing would not count.
C4.3 To wash the skin above and below the lips, nails, eyes, the hair on eyelashes,
eyebrows, the skin underneath jewellery and even the hole pierced in the nose,
the skin underneath the mouchtache hair and beard hair and every part or every
part in the four parts mentioned is obligatory. If a pinpoint of it was left
dry then the ablution will not count.
C4.4 It is obligatory to perform ablution for Salaah, Sajda-e-Tilawat or touching
the Qur’an and it is necessary (Wajib) to perform ablution to perform Tawaf.
Makroohats (dislikes) of ablution
C5.0 Meaning the aspects that should not be done in ablution.
(a) To perform ablution with the leftover water of ablution or bath performed
by a female.
(b) To spill water on a dirty place.
(c) To perform ablution inside the mosque.
(d) To spill used ablution water back into the bucket that contains the ablution
(e) To spit out water or mucus etc. towards Qibla.
(f) To talk of worldly things without cause.
(g) To waste water unnecessary.
(h) To use so little water so that all or some of the Sunnahs would be missed.
(i) To wash the face with one hand.
(j) To throw water on the face.
(k) To let ablution water drops on clothing or inside the mosque.
(l) To miss any Sunnah of ablution.
C6.0 Aspects that break the Ablution
(a) Excretion of stools
(c) To break wind from behind
(d) For worms or stones to be excreted from the front or rear
(e) For the leaking of semen water or sperm.
(f) For blood, puss to be released and for it to flow from it’s position.
(g) For a mouthful of vomiting of food or water, or a slight amount of vomit
(h) To become insane or to pass out
(i) To faint
(j) To be drunk or lost in control so much that the feet stagger
(k) Except for the Salaah-e-Janaaza, to laugh so loud that the person standing
next to you can hear you.
(l) To go to sleep.
(m) Mubashart-e-Fahisha (meaning, for a man to touch a woman’s private parts
with his erected penis with lust or to touch another man’s private parts with
his erected penis, or for a woman to touch another woman’s private parts with
her private parts without a cloth in between these parts.
C6.1 In all the above situations the ablution (Wudhu) will break.
C6.2 If water is released from a hurting eye or puss that is released will break
the Wudhu, and it is also an impurity and therefore if it touches an item of
clothing, then it is necessary to clean.
C6.3 To laugh in Salaah that only you hear it yourself and no-one near you hears
the laughter or voice then the Wudhu has not broken, however, the Salaah will
C6.4 If you smile in Salaah so that only your teeth show but no voice whatsoever
is heard then neither the Wudhu or Salaah will break.
C6.5 Whatever moisture that leaves a man’s body but does not break the Wudhu
is not an impurity. For example the blood that stays in it’s position or vomit
that is not a mouthful are all clean.
C6.6 Saliva, spittle, sweat and dirt are not impurities and therefore clean
(Pak). If these items are stuck on the body or clothing, then the Salaah will
count but you should have them cleaned as this is better.
C6.7 The tears that come out due to crying do not break the Wudhu nor are they
C6.8 By showing your knees or body, or to look at your own or someone else’s
body or touch someone’s body does not break the Wudhu.
C6.9 If a milk drinking child vomited and if it is a mouthful then it is an
impurity. If it touches s omething and is more than a Dirham (approx. size of
a fifty pence piece) then it will make it impure. If the milk had not gone all
the way in the stomach but had come back out from the throat then it is clean.
C6.10 Whilst in the middle of performing Wudhu it breaks then perform the Wudhu
again, and if the water that is held in the palm of the hand and you release
wind then this water is useless and do not use it to wash any parts.
C7.0 Method Of Bathing
C7.1 The method of bathing is as follows;
(a) Perform the intention of bathing (Ghusl) then first of all wash the hands
upto the wrists three times.
(b) Then wash the private parts, whether there is any impurity stuck on them
(c) Then wash any part of the body which has impurity stuck on it.
(d) Then perform Wudhu as performed in Salaah but do not wash the feet. However,
if you are sat on a stool or a stone etc. then wash the feet also.
(e) Then rub water into the body as you would rub oil.
(f) Then wash the right hand shoulder three times.
(g) Then wash the left hand shoulder three times.
(h) Then wash the head and all of the body three times.
(i) Then move away from the place of bathing and if you did not wash the feet
when performing Wudhu, wash them now.
C7.2 Do not face the Qibla when bathing.
C7.3 Ensure that you rub your hands with water all over the body whilst scrubbing.
C7.4 Do not bathe where someone can see you. If this is not possible then it
is necessary for you to cover the body from the navel to the knees (for men).
If this is not possible then perform Tayammum (C22.0).
C7.4 Do not talk when bathing or pray any prayers. After bathing, to dry the
body with a towel is perfectly allowed.
C7.5 To bath naked in a careful hidden place (where no one can see) is allowed.
It is very important that women are very careful of this.
C7.6 After bathing wear clothes as soon as possible.
C7.7 Whatever aspects are Sunnah and Mustahhab in Wudhu are also the same in
bathing except, if you are bathing naked then do not face Qibla and if you are
wearing a cloth then there is no problem. There are three obligatory aspects
in the method of bathing that has been shown, without which the bathing will
not count and one will remain unclean and the rest are either Sunnah or Mustahhab
and should not be left out, but if they are left out the bath will still count.
C8.0 Three obligatory aspects of bathing
There are three obligatory aspects in bathing, and are as follows;
1. To perform mouthwash so that every single part of the inside of the mouth
from the beginning of the lips upto the throat is cleaned with water. Water
must reach the gaps between the teeth, the gums, all the sides of the tongue
and the edge of the throat. If you are not fasting then you must gargle so that
the water reaches clearly all parts. If there is anything stuck in the teeth
(like strands of meat, the skin of a betel nut, the leaf of a paan etc.) then
unless it is impossible to release or would cause serious pain it is necessary
that they are removed, because without doing this the bath won’t count and therefore
the Salaah won’t count.
2. To clean the nose out with water. Meaning to suck up water into both nostrils
until it reaches the bone, so that not even a hair or it’s equivalent size remains
dry, otherwise the bath will not count. If the nose is pierced then the water
must reach the hole as this is also necessary. If mucus has dried in the nose
then to release it is necessary and to wash the nostril hair is also necessary.
3. To wash every single part of the body. Meaning to make sure water washes
all the body upto and including the soles of the feet, ensuring that every hair
and every pimple is washed, because even if only one hair or it’s point’s equivalent
remains dry, the bath will not count.
C8.1 A lot of people bathe by wearing an unclean cloth and think by bathing
they will become clean and at the same time wash the cloth that they are wearing.
This is not the case because when they rub their hands on it they actually spread
the impurity all over and therefore make the whole body, cloth and the container
of water unclean. This is why before bathing it is important to wash the impurity
stuck on the body or on the clothing, otherwise they won’t clean the body but
in fact make everything that they touch unclean. This is possible if they are
bathing in a river or sea and the impurity is such that it will flow away without
the need for rubbing or scrubbing, if this is not so then it will remain a problem.
C9.0 What aspects makes it obligatory to bathe
There are five aspects that make it obligatory for a person to have a bath,
and they are as follows;
1. The ejaculation of sperm from it’s place with lust.
2. To have a wet dream. Meaning nocturnal emission that is the releasing of
sperm whilst sleeping.
3. The head of the penis to enter the vagina, whether it be with or without
lust, with or without orgasm, the bathing would be obligatory on both.
4. To become clean from menstrual pause (period).
5. To become clean from blood after child birth.
C9.1 If sperm was ejaculated from it’s place but not due to lust, i.e. it
was done by lifting a heavy load or falling from a height, then to bathe is
not obligatory, however, the Wudhu is broken.
C9.2 If semen dropped but was very thin and it came out whilst urinating or
on it’s own accord without lust then the bath does not become necessary but
the Wudhu will break.
C9.3 To bathe on Fridays, Eid days, on the day of Arafah (9th Zil Hajj) or when
wearing the Ehraam is Sunnah.
C10.0 Things that can and cannot be done when bathing is obligatory
C10.1 It is strictly forbidden to enter a mosque, to perform Tawaf (of Kabah),
to touch the Qur’an, or any part of the Qur’an whether it is in sections or
volumes [Hadiya, Alamgiri] , to pray the Qur’an whilst viewing it without touching
it, to pray the Qur’an verbally, to wear or touch a ring with a word of the
Qur’an written on it when it is obligatory for you to bathe.
C10.2 If the Qur’an is wrapped in it’s cloth (Juzdaan) or has a napkin wrapped
around it, then there is no problem touching it without bathing [Hadiya, Hindiya].
If a verse of the Qur’an is prayed but the intention was not to pray as part
of the Qur’an, then there is problem. For example, to say ‘Bismilla Hirrahma
Nirrahim’ for auspiciousness, or to say ‘Alhamdu Lillahe Rabbil Aalameen’ for
thankfulness or to pray when in trouble or worried ‘Inna Lillahe Wa Inna Ilahi
Raji’oon’ or for praise the Surah Fatiha was prayed or Aayatul Qursi was prayed
or another verse was prayed, however, the intention was not to pray a verse
of the Qur’an, then there is no problem [Hindiya etc.].
C10.3 To touch the Qur’an or any verse of the Qur’an without ablution (but not
in need to bathe) is forbidden, however to pray it verbally is no problem.
C10.4 To see the Qur’an, whether the words are seen and then prayed in the heart
is allowed in any situation.
C10.5 To touch the Fiqha, Hadith or Tafseer books is Makrooh.
C11.0 Which water is allowed to bathe or perform ablution and which is not
C11.1 Rainwater, sea water, ocean water, river water, stream water, canal water,
well water, large pool or large lake or flowing water, snow and hailstone water
is all allowed to be used to bathe or perform ablution or to clean impurities.
C12.0 The rules and clarification of flowing water
C12.1 The clarification of flowing water is the water that flows a piece of
straw, this water is clean and can clean other things. The water will not become
impure if some impurity is added in it, so as long as the water’s colour, smell
and taste does not change.
C12.2 If the colour, smell or taste is changed by the impurity then the water
has become impure (napak). This water will now only become clean when the impurity
reaches the bottom of the waterbed and all three aspects are reverted back to
it’s normal situation. Otherwise, there is more water added in which would flow
the impurity away and/or change the colour, smell and taste back to normal.
C12.3 If the clean addition has changed the colour, smell and taste then you
can perform Wudhu or Ghusl (ablution or bath) until the clean addition changes
C13.0 The rule and clarification of a large pool
C13.1 Ten arms in length and ten arms in width where water is held in known
as a ‘Dadarda’ or large pool. It is still counted if the length is twenty arms
in length and five arms in width, or it is twenty five arms in length and four
arms in width, meaning it is at least twenty arms square in total. If the pool
is circular then it must be approximately thirty five arms in diameter and it
does not have any part of the ground above water in that diameter, this is also
counted as a large pool. It will not become impure by having impurities added
in, until the colour, smell or taste does not change due to the impurity.
C13.2 If an impurity falls in a large pool that cannot be seen, e.g. alcohol,
urine, etc. then you can perform ablution from wherever you want. If an impurity
falls in that can be seen, e.g. stools, dead animal etc. then it is better to
perform ablution away from where the impurity is.
C13.3 Many people can perform ablution together in a large pool, even though
the used water is falling back in. However, mucus, phlegm, spittle should not
be added back in the water as it is against purity.
C14.0 Rule of used water
C14.1 The water that has fallen from performing ablution or bath is clean but
is not allowed to be used to perform ablution or bath.
C14.2 If a person who has not performed ablution, dips his hand or finger or
fingernail or any part of the body which is washed in ablution, whether purposely
or by mistake, in a tub of water which is less then a large pool (Dadarda) then
that water cannot be used to perform ablution or bath. In the same way, if a
person is in need of having a bath and any part of his body touches the water
purposely or by mistake, then that water cannot be used to perform a bath or
ablution. If the part of the body or hand has been washed, then there is no
C15.0 Advice on making use of the used water
C15.1 If a hand is put into the water or you want to use the used water then
the way of re-using it again is to add fresh clean water more than the amount
of water that is held in the container or to add clean water at one side so
that the used water is flowed away, then you can use the new water to have a
bath or perform ablution. If water is held in small pots and you are unaware
of any impurities added in them, then ablution is allowed.
C15.2 If an infidel informs you that this water is clean or unclean, the water
will remain clean as this was it’s original situation.
C15.3 Ablution cannot be performed with water squeezed from a branch of a tree
or fruit water, such as water from a melon or mango or sugarcane.
C15.4 If a small amount of a clean item is added to water, such as a rose, jasmine,
saffron, soil or sand then it is allowed to use the water to have a bath.
C15.5 If such colour or saffron is added to water so much that the due to the
colour the clothes would change to that colour, then it is not allowed to perform
ablution or have a bath with this water.
C15.6 If milk is added to water and the colour of the water changes to the colour
of the milk, then it is not allowed to perform ablution or have a bath with
C16.0 Water of a well.
(This section has been left out as it is not deemed necessary to learn this
knowledge in this day and age and in these countries, such as UK America, Africa
C17.1 Rules of impurity, Ghaliza
C17.2 There are two type of impurities, Ghaliza and Khafifa. If impurity Ghaliza
gets on your clothes and is more in size than a Dirham (fifty pence piece),
then to clean it is compulsory, without cleaning it your Salaah will not count.
If the impurity on your clothes is the same size as a Dirham, then to clean
it is necessary (Wajib) and therefore if Salaah is prayed, you must repeat it
as the Salaah is Makrooh-e-Tahrimi and to pray it again is Wajib. If the impurity
is less in size than a Dirham, then to clean it is Sunnah and if Salaah is prayed,
it will count but is against the Sunnah and to repeat it is better.
C17.3 If the impurity is solid such as stools, dung, excrement etc. then the
measure of a Dirham is in weight. If the impurity is liquid such as urine, alcohol
etc. then the measurement of a Dirham is in length and width. According to Shariah
the weight of a Dirham in this text is four and a half grammes and in the text
of Zakah is three and a fifth grammes. The size in length and width of a Dirham
according to Shariah is the inside of a palm (and therefore approx. size of
a fifty pence piece) [Durr-e-Mukhtar, Bahar-e-Shariah].
C18.0 Rules of impurity, Khafifa
C18.1 Whatever part of clothing impurity Khafifa gets stuck to (e.g. sleeve,
collar, trouser leg etc.) or part of the body (e.g. hand, arm, leg etc.) and
if it is less than a quarter of the whole item, then the Salaah will count.
If it is more than a quarter than the item, then without washing it the Salaah
will not count [Alamgiri etc.].
C18.2 The difference of impurity Ghaliza and Khafifa is when it gets stuck on
clothing or the body. However, if an impurity, whether Ghaliza or Khafifa is
added to a liquid such as water, vinegar, milk etc. then even if one drop is
added the whole content becomes impure, as long as it is not a Dadarda (large
C19.0 What items are impurity Ghaliza
C19.1 Whatever item is discharged from a person’s body that would break the
Wudhu or Ghusl is impurity Ghaliza. Such as:
a) faeces, b) urine, c) flowing blood, d) puss, e) mouthful vomit, f) blood
from menstrual pause, g) blood from childbirth, h) blood discharge, i) sperm,
j) semen (thin), k) water from a hurting eye, l) navel or stomach water which
comes out due to pain, m) flowing blood from any land animal whether Haram or
Halal including small reptiles blood such as lizards, n) fat of a dead animal,
C19.2 Meat of a dead animal and any faeces or urine of a Haram four legged animal
a) dog, b) cat, c) tiger, d) cheetah, e) vulture, f) fox, g) wolf, h) donkey,
i) ass, j) elephant, k) pig l) and horse dung etc.
C19.3 Also faeces of any Halal four legged animal such as:
1. Cow or buffalo dung, 2. Goat, 3. Camel, 4. White antelope, 5. Stag, 6. Deer
dung, 7. Also dung of those birds that do not fly high such as chicken, duck,
whether they are large or small.
C19.4 Any type of alcohol or juice that would make someone lose their sense.
C19.5 Also faeces and urine of a snake and also meat of a wild snake and a wild
frog who has flowing blood and whether they have been slaughtered and their
skin whether it has been boiled.
C19.6 Also meat of a pig and it’s bones, skin and hair whether it has been slaughtered.
All of the above is impurity Ghaliza [Alamgiri etc.].
C19.7 The urine of a milk drinking child male or female is impurity Ghaliza.
The fact that is commonly known that the urine of a milk drinking child is clean
is totally wrong [Qazi Khan, Radd-ul-Mohtar].
C19.8 If a distressed lion cub vomited milk and it was a mouthful, then it is
C19.9 The blood of a lizard or chameleon is impurity Ghaliza.
C19.10 An elephant’s trunks phlegm is impurity Ghaliza. The saliva of beasts
such as dogs, cheetah and other four-legged beasts is impurity Ghaliza [Qazi
C19.11 If impurity Ghaliza mixes with impurity Khafifa, then all of it becomes
C19.12 If there are various drops of impurity Ghaliza on a piece of clothing
and individually it does not amount to a Dirham, however, when collated together
it is the same size or more than a Dirham then the rule of a Dirham applies.
The same rule applies to impurity Khafifa.
C20.0 What items are impurity Khafifa
C20.1 Whatever animal’s meat is Halal, such as:
a) a cow, b) bull, c) buffalo, d) ram, e) goat, f) camel, g) white antelope
etc. their urine and a horse’s urine is impurity Khafifa.
C20.2 Also those bird’s meat which is Haram (whether it be a bird of prey)
a) crow, b) eagle, c) falcon, d) hawk etc. their droppings is impurity Khafifa
C20.3 Milk of Haram animals is impurity Khafifa, however, milk of a female
horse is clean but is not allowable for drinking [Bahar-e-Shariah].
C20.4 The Halal birds that fly high such as:
a) Pigeon, b) dove, c) starling, d) water fowl, e) geese etc. their droppings
are not impure.
C20.5 The droppings and urine of a bat are both clean [Radd-ul-Mohtar].
C20.6 The blood of fish and animals of water and small mites and mosquitoes
is clean [Hindiya etc.].
C20.7 If very small droplets of urine like the size of a pinpoint get on your
clothes or body, then they will remain clean [Qazi Khan].
C20.8 If the clothing has them sort of small droplets and then it drops into
water, the water will remain clean [Bahar-e-Shariah].
C20.9 If blood comes out due to injury but stays in it’s spot and does not flow,
then it is clean [Bazaziya, Qazi Khan]. The blood that has remained in the meat,
spleen and liver is clean and if these items are mixed in flowing blood then
it is impure and will need to be washed before making it clean [Hindiya, Bazaziya
C20.10 If you are praying Salaah and there is a bottle in your pocket containing
urine, alcohol, blood, then the Salaah will not count [Minya etc.].
C20.11 If you have an egg in your pocket whilst praying Salaah and whether the
inside of the egg is turning into blood the Salaah will count [Minya etc.].
C20.12 If after performing excretion or urinating you clean the parts with a
handful of sand etc. and then you perspire sweat and the clothing gets wet,
they will not be unclean [Bahar-e-Shariah].
C20.13 If the smoke from impurities gets on your clothes, they will not become
unclean [Alamgiri, Radd-ul-Mohtar etc.].
C20.14 The mud in the path is clean as long as you are not aware of any impurities
being in it and if Salaah is prayed with this mud on your clothes or feet, it
will count, but it is better to clean it off [Bahar-e-Shariah].
C20.15 If water is passing in a stream on the pathway and some of it splashes
on your clothes, the clothes will not be impure, however, it is better to clean
C21.0 FOOD LEFTOVERS AND PERSPIRATION (SWEAT)
C21.1 Whose leftovers are clean?
C21.2 Human’s leftovers (whether they are need of bathing or a woman who is
on her menstrual cycle or still bleeding after childbirth) are clean [Khaniya,
C21.3 The leftovers of infidels is also clean, however, you should refrain from
it. In the same way, mucus, phlegm, saliva are also clean but people should
avoid contact with them. You should believe it belongs to a very bad infidel
[Hindiya etc.]. <br