Impurity and Cleaning
1,557 questions
Is it permissible to place clean, wet clothes on clotheslines that had ritualistically unclean clothes on them, and then dried by the sun and air, without washing these clotheslines?
Is it true that the excrement and urine of animals whose meat is permissible to eat, such as birds, sheep, cattle, and goats, are pure, and a small amount of them does not invalidate the prayer, whereas the urine and feces of humans, pigs, and animals whose meat is not permissible to eat are impure? If that is the case, what is the ruling concerning turtle waste?
Must one wash the trousers if the impurity on the undergarment was wet and its traces did not appear on the trousers?
Is it permissible to pray on a ritually impure rug by placing a pure and thick cloth over it, given the inability to pray standing or sitting after a surgical operation? And is it permissible to combine prayers when experiencing urinary incontinence, flatulence, and difficulty performing ablution and ghusl for each prayer? What should a menstruating woman do if she wishes to perform ghusl after menstruation but is not allowed to let water touch the surgical area?
Is it permissible to wash clothes suspected of being stained by prostatic fluid – with the concern of subsequently soiling bedding – along with other clothes for purification, especially given the constant doubt regarding the discharge of prostatic fluid for the most trivial reasons?
What is the ruling on using Zamzam water with camphor to wash the deceased if it is not for removing impurity? And is there any special virtue for Zamzam water when used to wash the deceased?
Is it permissible to act upon the predominant assumption by washing one or two out of five garments, when one of them is certainly known to be defiled, or is it obligatory to wash all of them, for a person afflicted with obsessive doubts (waswasa)?
How is impurity removed from a dry carpet, rendering it pure again, and is it permissible to recite the Qur'an in the presence of an impurity that does not necessitate ghusl (ritual bath)?
Does the phrase, "such that if a woman inserts a piece of cotton or the like, it comes out clean with no trace of blood, yellowness, or turbidity," mean that the clean cotton emerging at that very moment indicates purity, or does it require repetition several times over a specific period? And if the cotton emerging clean at that very moment is sufficient to indicate purity, then what is the ruling regarding the past prayers of a woman who mistakenly thought that the bleeding must cease for a long period? And is it true that ritual bathing (ghusl) from menstruation is performed with the intention of removing major ritual impurity only, and by thoroughly wetting the body with water, rinsing the mouth and nose, followed by a separate ablution (wudu') with the intention of removing minor ritual impurity?
Is it permissible for me, a person afflicted with urinary incontinence, to combine prayers?
Is it obligatory to wash an impure garment with water, or is it sufficient to remove the impurity with any remover?
Does the bedding, covers, and touching of other things become impure in the event of feeling pre-seminal fluid exit, then it dries without seeing any trace of it, and then touching the underwear and then other things?
Does a very small spot of stool after istinja' nullify purity, what is the ruling on doubting its source, and what must be done before prayer in this case?
Is it obligatory for the father who suffers from urinary incontinence to wash off impurities and change his clothes before every prayer, considering the difficulty of that?
Is a child's saliva and spittle rendered impure after vomiting due to its mixture with impurity?
Is an elderly mother, afflicted with diabetes, who soils her garment every time she goes to the restroom, obligated to purify herself and her garment for every prayer, given the hardship this causes her?
Is it permissible to adopt the view that water entering the male organ during istinja (ablution after defecation/urination) and then exiting it is excusable, not considered impure, and does not nullify wudu, especially since this view is psychologically comforting?
Do clothes become impure when held after washing with water and before making sure the smell of impurity has left the hand?
Is it permissible to pray with blood inside the nose if it only rarely comes out, knowing that its removal takes a significant amount of time and effort?
Can what is stated in "Al-Fatawa al-Hindiyya" – that a garment does not become impure if it passes over wet impure ground and has not reached the extent that if it were squeezed, something would flow from it – be relied upon for praying in outdoor clothes that have come into contact with sewage water?
Does urine exit from the urinary meatus, or do no secretions exit from the urinary meatus?
What is the ruling on the purity of land on which a garment stained with urine was placed, with doubt about its wetness, after the garment was removed? And what is the ruling on the impurity of the place where a child sat who urinated on himself and did not wash, in the car? And does the hand of someone who touched a dry mattress, part of which was stained with urine, become impure, without knowing the affected spot, and without knowing if he touched the impure part?
Are the droplets falling from the bathroom ceiling due to water leakage from a neighbor's bathroom, which touch the body and clothes, ritually impure, necessitating changing clothes and washing the body upon contact?
What is the ruling regarding water splashing onto the body during istinja' (washing after defecating or urinating), and is it obligatory to wash the part that the splashing water touched?