Their najasah (impurity) will render other objects najis by any means of contact...

Their najasah (impurity) will render other objects najis by any means of contact, if there is dampness. * What, if there is no wetness? - The najasah does not spread to things that meet with it, when dry or if there was slight moistness. * Are urine and dung of animals, and urine and droppings of birds, that are halal to eat, such as cows, sheep, chicken and other birds, etc. tahir or najis? - They are tahir. * What about bats’ droppings? - They are tahir.

* Could you tell me about these parts of dead animals and birds: feather, mohair, wool, nails, horns, bones, teeth, beaks, and claws. Are they tahir? - They are all tahir. * What about meat we buy in the marketplace, if we find traces of blood in it? - This blood is tahir, and the blood that remains in the carcass of the animal after it has been slaughtered, according to Islamic shari’a law, is tahir. * What about the droppings of rats and mice? - They are najis.

If you consider what I talked to you about, you could have answered this question yourself. You may recall our discussion earlier about animals that have arteries which cause blood to gush out when they are slaughtered. The serene twinkle in the eyes of my father, I noticed at the start of this conversation, has reappeared. He glanced at me and added: As you may remember, when we started this dialogue, I spoke to you of a general principle that could have an impact on your life.

I will conclude it with more basic principles of equal importance. Principle number one: Everything is tahir. If, however, you become doubtful whether it is still the case, you should rule out your doubt, i.e. it remains tahir. * Such as? - If you think that your bed linen is tahir, you may consider it tahir. Principle number two: Any thing that was najis, and you are not sure whether you made it tahir, remains najis. * For example? - Your hand. You were absolutely sure that it was najis.

If, afterwards, you became unsure whether you made it tahir, it remains najis. Principle number three: Anything you do not have prior knowledge as to its state, i.e. being tahir or najis, it should now be considered tahir. * For instance? - A liquid in a glass, whose state of purity is suspect. That is, if you do not know whether it is tahir or najis, you should assume that the liquid is tahir.