Rules regarding essential Najasats
136. To make the script and pages of holy Qur'an Najis, is undoubtedly Haraam, and if it becomes Najis, it should be made Pak immediately with water.
137. If the cover of the holy Qur'an becomes Najis, causing its desecration, the cover should be made Pak by washing it with water.
138. Placing the holy Qur'an on an essential Najasat, like, blood, or a dead body, even if the essential Najasat is dry, is Haraam. Picking it up from that is obligatory (Wajib).
139. Writing the holy Qur'an with Najis ink, even one letter of it, is Haraam. And if written, it should be washed off, and if it is not possible to wash it then one should do something to wipe it out.
140. If giving the holy Qur'an to a non-believer involves its desecration, it is Haraam to give it to him, and it is obligatory to take it back from him.
141. If a page from the holy Qur'an, or any sacred object like a paper on which the names of Almighty Allah or the Holy Prophet or the holy Imams are written, falls in a lavatory, it is obligatory to take it out and make it Pak with water, no matter what expenses it may entail. And, if it is not possible to take it out, the use of that lavatory should be discontinued till such time when one is certain that the page has dissolved and petered out. Similarly, if Turbat (the sacred earth of Karbala, usually formed into a tablets to place one's forehead on, while offering prayers) falls into lavatory, and it is not possible to take it out, the lavatory should not be used until one becomes sure that the Turbat has ceased to exist, and no trace of it is present there.
142. Eating and drinking of essential Najasat, such as dead body, alcohol is Haraam, or to make others eat or drink, even to a child is Haraam, and it is necessary to stop them from consuming it. Eating and drinking which has become Najis and similarly making others who have reached the age of puberty to eat and drink something which has become Najis is Haraam and if its use is harmful, it is Haraam to give to a child and if it is not harmful, then as per recommended precaution one should avoid giving it to a child.
143. To sell or lend a Najis thing which can be made Pak by water, if the seller or lender informs the borrower or buyer, it has no objection, however, if it is something other than eatables in which washing with water is not standard or Taharat is not condition of its usage, it is not necessary to inform.
144. If a person sees someone eat or drink something Najis, or pray with a Najis dress, it is not necessary to admonish him.
145. If a place or carpet of a man's house is Najis, and if he sees that the wet body or dress or any other thing of his visitor is touching the Najis thing, the obligation of informing him is not known.
146. If the host comes to know during the meals, that the food is Najis, he should inform the guests about it. But if one of the guests becomes aware of it, it is not necessary for him to inform others about it. However, if his dealings with the other guests are such, that he himself may become Najis because of them, either he should inform them after the meal or he should act according to his religious duty.
147. If a borrowed object becomes Najis, since one knows that the owner uses that particular object in a thing where being Pak and Taharat is necessary, such as Wudhu or Ghusl, as per obligatory precaution the borrower must inform the owner, and if the object is used in such a case where external Taharat is conditional, like clothes of someone who is praying Salaat, it is not obligatory to tell him, however, it is better to inform him in such cases too.
148. If a child who is about to attain puberty says that a thing is Najis or Pak, his word should be accepted if the thing is in his charge and also if one is certain about his word. However, if he says that a thing is Najis or Pak, which is not in his charge, his words are not acceptable.