Chapter on Removing Impurities and Clarifying Their Rulings

Introduction

Removal (izala): The Arabs say, “azaltu ash-shay’ izalatan” and “zaltuhu zaylan”—both mean to move something aside; removal is the act of displacing a thing.

Impurity (najasa): Linguistically it is a verbal noun whose plural is anjas. The adjective najis denotes whatever people deem filthy and repulsive, and the term embraces both intrinsic and incidental impurity. In common usage, however, it is restricted to the intrinsic variety.

In the Sacred Law, impurity is defined as a particular kind of filth—such as urine—whose presence prevents the validity of prayer and similar acts of worship.

This chapter sets out the rulings on impurity: how to remove it, how to cleanse the affected place, what forms are excused, and related matters.

The scholars unanimously agree that removing impurity is obligatory and that it is a condition for the validity of prayer. The Vizier stated, “They concur that purification of the body from impurity is a prerequisite for the prayer of anyone who is able.”

Impurity is of two kinds:

1. Incidental impurity (hukmiyya): an impurity that befalls an originally pure object. It is purified by running water over every area it has touched after any visible trace has first been removed.

2. Intrinsic impurity (ayniyya): this can never be rendered pure under any circumstances.

According to the majority of scholars, including the Hanbalis, impurity may be removed only with water; no other liquid suffices.