Listing 5000+ Islamic books in more than 30 languages. Read online or download in PDF.
The animal whose feces is impure, its stomach is the source of impurity. Whatever returns from this stomach, will either be impure itself or be mixed with impurity. In either case, it will contain impurity like feces – Khafīfaĥ in Khafīfaĥ and Ghalīẓaĥ in Ghalīẓaĥ. However, this ruling does not apply to the thing that has returned before it reaches the stomach. For example, while drinking water if a hen chokes, and water comes out before it reaches the stomach, so the ruling on the feces of the hen will not apply to this water. لِاَنَّه مَا اسۡتَحَالَ اِلٰي نَجَاسَةٍ وَّلَا لَاقٰي مَحَلَّهَا (i.e. because this water has neither mixed with impurity nor has it touched the source of impurity.) Instead, the ruling on this water will be the same as on the leftover thing of the animal because this water has returned from its mouth. The leftover of an animal may be either Najāsat-e-Ghalīẓaĥ or Najāsat-e-Khafīfaĥ or doubtful or Makrūĥ or pure. The same ruling as on its leftover will also apply to what has returned from the mouth before reaching the stomach of that particular animal. The leftover of a freely wandering hen is Makrūĥ so the water mentioned above will also be Makrūĥ. And if this water had returned after reaching the stomach then it would have been Najāsat-e-Ghalīẓaĥ. (Fatāwā Razawiyyaĥ (referenced), vol. 4, pp. 390-391)
If impurity drops into milk or water…
The separately stated rulings on Najāsat-e-Ghalīẓaĥ and Khafīfaĥ are applicable only when the impurity has soiled the body or cloth. But if the impurity, whether Najāsat-e-Ghalīẓaĥ or
BOOK TOPIC
BOOK TOPIC