A person who does not believe in Allah or His oneness is impure. Similarly, the following are impure: extremists (ghulāt) (i.e. those who regard one of the Infallible Imams (ʿA) as Allah, or say that Allah has immanence (ḥulūl) in the Imam (ʿA)),[1] Kharijites (khawārij), and nawāṣib (i.e. those who display enmity towards the Infallible Imams (ʿA)).
The same applies to a person who rejects prophethood or any one of the indispensable aspects of the religion – such as prayers (ṣalāh) and fasting (ṣawm) – if it is in a way that it amounts to refuting Prophet Muḥammad (Ṣ), albeit in a general manner. As for the People of the Book (ahl al‑kitāb) (i.e. Jews, Christians, and Zoroastrians), they are ruled to be pure. Ruling 104.* Based on obligatory precaution, the entire body of a disbeliever who is not kitābī [i.e.
not from among the People of the Book] is impure; this includes his hair, nails, and the moisture from his body. As for an apostate (i.e. someone who is no longer a Muslim), the rule that applies to him is determined by his new religious status. Therefore, if the apostate person becomes a kitābī disbeliever, he is pure; and if he becomes a non-kitābī disbeliever, he is impure based on obligatory precaution.
Ruling 105.* If the father, mother, paternal grandfather, and paternal grandmother of a child who is not of the age of legal responsibility (bāligh) are non-kitābī disbelievers, that child is also impure based on obligatory precaution, unless he is mumayyiz and professes Islam, in which case he is pure.
If he turns away from his father and mother and inclines towards Muslims, or if he is in the process of researching and investigating, then ruling him as being impure is problematic [and therefore, based on obligatory precaution, the requisite precautionary action must be taken].[2] If either his father, mother, paternal grandfather, or paternal grandmother is a Muslim, then as per the details that will be mentioned in Ruling 210, the child is pure.