Section One: Purity (Al-taharah)
Purity means cleanliness, and in Shari‘ah it means cleanliness in a specific way for two kinds of things and their consequences:
First: Impurities that have a material consequence such as urine, stools, blood etc - things that the Shari‘ah calls ‘nejaseh’, i.e. impurity, and which have been given the term ‘nejaseh khebethiyyeh’, and to achieve purity from which has been given the term ‘Al-taharah min al-Khebeth’.
Second: Consequences that are related to the soul and body due to sleeping, urine, menses, jenabeh (intercourse etc) and the like, which have been given the term ‘Al-Hadath’, and to achieve purity from which, through ablution (wudu) or washing (ghusl), is called ‘Al-taharah min al Hadath’.
And here are definitions of some terms used in this area:
Al-Hadath – the second kind mentioned above – has two categories:
Al-Hadath Al-Asghar (small occurrence), which is what is removed by ablution and these are: passing urine, passing stools, passing wind, slight Al-isithadah (blood seen by women that is not from the menses) and the occurrence of whatever makes awareness absent, such as sleeping, drunkenness or falling unconscious.
Al-Hadath al-Akbar (big occurrence), which cannot be removed except by washing (ghosl) and these are: death, jenabeh, nifas (blood seen during or after giving birth), medium or excessive isithadah or touching the dead.
An-Nejis is specifically al-A‘yan an-Nejiseh - things that are inherently unclean, which are the first source for impurity, such as urine, stools and blood.
Al-Motenejjis is everything that is originally pure then acquired impurity in a specific way. In other words, it is any pure body or thing that was affected by an impure thing touching it.
Purity from Al-Hadath or khebeth is not obligatory in itself, but obligatory for starting any act in which cleanliness is obligatory, such as praying, performing the circum-ambulation around the Ka’beh, entering mosques, touching the words of the Qur’an etc. In other words, one cannot perform any of these acts unless one is clean. Cleanliness/purity may also become obligatory if it becomes part of a vow (nathr), covenant (‘ahd) or oath (yemin), such as when one vows to stay in an ablution-pure state, or to purify one's clothes or body from any nejaseh khebethiyyeh immediately, or the like.
Apart from that, it was narrated that it is recommended that one stays pure from Al-Hadath all the time. Also, it was narrated that ablution and washing is recommended for a lot of recommended acts.
Section One: Purity (Al-taharah)
Chapter 1: Impurities and Purifiers (Najasa and Motahirat)
Impurities
Purifiers
The takhalli rulings
Chapter 2: Rulings of Purification (at-Tattahor)
from al-Hadath al-Al-Asghar and al-Janabah al-Hadath al-Al-Asghar and its ablution (wudu)
(A) Things that affect/make al-Hadath al-Asghar
(B) Consequences of al-Hadath Al-Asghar
(C) The conditions of ablution (wudu)
(D) The acts of ablution (wudu)
(E) The doubts in ablution (wudu)
(F) Splint and bandage (jabeerah) ablution (wudu)
(G) The ablution of da’im Al-Hadath
Al-Jenaaeh and its rules of washing
(A) Al-Janabeh
(B) How to wash away Al-Janabeh
At-Tayammom and its rulings
(A) Conditions that justify At-Tayammom
(B) Things used for At-Tayammom
(C) The requirements/conditions of At-Tayammom
(D) How to perform At-Tayammom
(E) The rulings of At-Tayammom
Chapter 3: Rulings on the Three Types of Blood
The Menses (al- Hayd)
(A) The general requirements
(B) Categories of women according to the blood
(C) The rulings for the first-timer and the woman with irregular periods
(D) The regular woman
(E) The woman who forgets her period
(F) General rulings
An-Nifas (post-natal blood)
(A) The general conditions
(B) Nifas rulings
Al-isithadah
(A) Defining Al-isithadah and its degree
(B) The rulings regarding the change of the degree of Al-isithadah
(C) The ruling regarding the stoppage of blood
Finally, the acts, which women sees during the menses, Nifas or Al-isithadah must abstain from
(A) During the menses and Nifas
(B) During Al-isithadah
Chapter 4: Rulings relating to the dying and recently deceased
Introduction
(A) Washing the dead
(B) The Tehneet
(C) The Takfeen (shrouding)
(D) The prayer for the dead
(E) The burial
(F) Washing after touching the dead