Book of Namaz

system too. They prevent rigidness and narrowness of the veins. In
ablution, there is a regional stimulation. The lymph system is
stimulated by washing the upper nose and tonsils. In addition,
washing the neck and on its sides, affect the lymph system.
Through the lymph circulation, which is facilitated by ablution and
ghusl, defensive cells called lymphocyte protect the body from
harmful substances and increases body resistance.
7- Tayammum, which is done with the earth or earthen
products, when there is no water, greatly reduces the static
electricity of the body as well.
2- TAHÂRAT FROM NAJÂSAT
There must be no najâsat (substances which Islam prescribes as
unclean) or impurity on the body, on the clothes of a person
making salât (prayer) or on the place where he prays. Headwear,
a skull-cap, a turban, mests and nalins (clogs) are also considered
as clothing. Since the hanging part of a scarf wrapped around one’s
neck moves as one moves, when performing namâz, it is included
as clothing, and the namâz will not be accepted if part of the cloth
is unclean. When those parts are clean, where one stands and
where one puts one’s head, on the cloth spread on the ground, the
namâz will be accepted even if there is najâsat on its other parts.
For, the cloth, unlike the scarf, is not attached to the body. The
namâz of a person carrying urine in a closed bottle is not accepted.
For, the bottle is not the place where the urine is produced. [Hence
it is not permissible to perform namâz while one is carrying a
closed bottle of blood or tincture of iodine or a closed box
containing a bloody handkerchief or a piece of cloth smeared with
najâsat as large as or more than the size of a dirham.] The places
where one’s two feet step and where one puts one’s head must be
clean. Namâz performed on a cloth, glassware [or nylon] spread or
put on najâsat is accepted. It is not deleterious to namâz if the
hanging ends of one’s garment touch some dry najâsat when
prostrating.
If the qaba najâsat (see below) is not so much as the size of one
dirham or more, on one’s skin or clothes or on the place where one
performs namâz, the namâz performed thereby will be accepted.
However, if there is as much as a dirham it is tahrîmî makrûh and
it is wâjib to wash it off. If it is more than a dirham it is fard to wash
it off. If it is less than a dirham it is sunnat to wash it off. It is fard
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