Al-Mahdi Institute?s 8th Annual VIRTUAL Contemporary Fiqh? Issues workshop

?The Regulat ion of Purit y (?ah?ra) and Im purit y (Naj?sa) in Islam : Pract ical, Socio-Et hical and Theological Im plicat ions?

2nd - 3rd July 2020 CONTENTS INTRODUCTION

The practical importance of regulations pertaining to purity (?ah?ra) and impurity (naj?sa) in Islam are testified to, not only by the typical treatment of purity as the opening chapter within works of juristic rulings, but also by their immense relevance to the daily lives of Muslims. Jurisprudential discussion of 1. INTRODUCTION impurities (naj?sa) - be they regarding essentially impure substances (najis al-?ayn) or the different states of impurity - likewise are far from being merely theoretical. Such rulings inform the nature of Muslim communal life, social interactions with non-Muslims and are relevant to the financial regulation of permissible and impermissible trade and profit. 2. SPEAKERS BIOS & ABSTRACTS Many of these rulings are female-specific or female-centred, yet analysis of the gendered nature of these rulings, and their implications, is seriously underdeveloped. Furthermore, questioning the nature of regulations on im/purity ? such as whether they are purely devotional (mawlaw?) or simply instrumental (irsh?d?) ? leads to further questioning the role of empirical knowledge and reason in understanding, and seeking to live in accordance with, divine intent.

The workshop aims to directly engage with questions related to the regulation of im/purity within Islam such as;

- Historical studies regarding rulings of im/purity, their textual origins, social contexts and processes of codification into Islamic jurisprudence. - Critical analysis of textual and theological foundations used to derive, or assumed as a result of, rulings about im/purity. - (Re)assessing potential developments in jurisprudential and theological approaches, affecting the treatment of im/purity discourses and their practical ramifications. - Empirical research analysing the practical and social benefits and challenges of conforming with prevalent jurisprudential standpoints on im/purity, including female-specific experiences.

The inclusive model of the workshop is pleased to host presenters from diverse traditional seminary and academic backgrounds, alongside relevant practitioners, from a range of disciplines. As has become an effective format in our previous annual workshops, fiqh? debates will be positioned alongside contributions from broader theological, historical and anthropological approaches - thereby enriching a multidisciplinary understanding of contemporary outlooks dealing with the regulation of purity in Islam.

ABSTRACT: Apology for an inhum ane division of Prof. Seyed Moham m ad ABSTRACT: Purit y and Im purit y from Myst ical, Moral, Dr Ali Fanaei hum ans! On t he im m oralit y of fiqh? approaches t o t he epist em ic and Legal perspect ives. Ghari S. Fat em i Al-Mahdi Institute and Mofid issue of purit y/ im purit y. Al-Mahdi Institute and Shahid University Beheshti University Concepts such as ?pure? and ?impure? are part of the "Today all good things are made lawful for you. And the food religious discourse in many religious traditions. In Islamic of those given the Scripture is lawful for you, and your food is culture, defining purity and impurity, providing a list of lawful for them. So are chaste believing women, and chaste their extensions and identifying Muslims? duties regarding women from the people who were given the Scripture before what is pure and impure constitute two major chapters of you, provided you give them their dowries, and take them in Islamic jurisprudence (fiqh). Gradually it became part of the religious identity of practicing Muslims that they marriage, not in adultery, nor as mistresses. But whoever observe their duties in this regard. rejects faith, his work will be in vain, and in the Hereafter he will be among the losers".(HQ 5:5) The aim of this article is to argue that the exclusively legal/jurisprudential approach towards purity and The first chapter of fiqh deals with the question of purity & impurity has two unacceptable epistemic and impurity (?ah?ra/naj?sa). Impurity/uncleanness is either hermeneutical consequences. First, it fosters ignorance of physical or spiritual. Some jurists have listed the the symbolic meanings of religious texts in which these non-Muslim (k?fir) as being physically najis, along with a concepts are used; i.e., their indirect references to number of animals and things like dog, pig, blood, stool, mystical, moral and epistemic purity/impurity which are urine etc. Other jurists, however, consider not their body Seyed Fatemi spent thirteen years much more important than their legal meaning. And, Dr Ali Fanaei completed 17 years as unclean but rather their ideology as impure, while the studying to the highest level in second, this approach leads to misinterpretation of the of seminary studies in the Hawza rest of the items in the list are physically unclean. There is the traditional educational legal meaning of these texts. Ilmiyya of Qum which included much room for discussion about every entry of the list; seminaries of Qum. Alongside his To reach the conclusion, we need first to show that both seven years of kh?rij (graduate) when it comes to the details most of them are open to traditional education Seyed purity and impurity have four dimensions: legal, moral, study. During this time, he was dispute and disagreement. Fatemi also holds an LLB and an epistemic and mystical, and that the emphasis should be also awarded an MA in Islamic LLM and a PhD on Comparative Unlike the rest of the items in the list, non-Muslims are put upon the moral, epistemic and mystical dimensions, Theology from the University of Human Rights. ethical agents, and hence treating them as najis is rather than the legal dimension. I will try to justify these Qum taking special interest in categorically wrong. My focus in this essay is, therefore, on claims by appealing to Qur?anic verses and Islamic modern theology and philosophy the non-Muslim, arguing that their inclusion in the list of Ali-redha Khaki traditions. Showing that purity and impurity are not of religion. He then moved to the merely legal concepts will render the relevant sections of UK to conduct research at the unclean/impure items is not only unethical, but it is also at Al-Mahdi Institute odd with the fundamental teachings of Islam. The religious text and the practices surrounding what is pure Department of Philosophy in the potential of the norm for social, political and religious and impure more meaningful. University of Sheffield. This led to violence based on the categorisation of the non-Muslim as the award of an MPhil for research on Moral Scepticism and Moral najis is obvious, yet it is not the subject of this essay.I Realism followed by a PhD for would like to point out that the jurists ought to apologise research regarding the epistemic to the Muslim and non-Muslim, due to the immoral nature justification of moral beliefs. firstly for overstepping the teachings of Islam in regard to categorising an ethical agent as impure, and secondly misinforming their followers on the matter.

Ali Redha Khaki is a graduate of Al-Mahdi Institute's Hawza programme and is involved in outreach work and teaching traditional seminary texts on fiqh and u??l al-fiqh whilst pursuing his postgraduate studies at the University of Birmingham. ABSTRACT: Purit y and Piet y: The St ruct ure and Dr. St ephen Burge ABSTRACT: The Aut horit y of t he Wise in Det erm inat ion Dr. Javad Fakhkhar Toosi Message of al-Kulayni?s Kit?b al-?ah?ra. of Im purit y: The Negat ion of Im purit y in t he Case of The Institute of Ismaili Studies, Opposit ion in Al-Naj?sa Al-Man???a Independent Scholar London One of the critical issues about naj?sa is the role of the In his monograph, The Formative Period of Twelver Sh?ri? in this regard. Among the Shiite scholars, there are Shiism, Andrew Newman argued that the form and four prominent views on this issue: 1. Notifier (Shaykh structure of the principal Shi?i collections of hadith can be Ans?ri); 2. Notifier in the tangible affairs and imposer in a way to understand the theological and legal views of the imperceptible things (Muhaqiq Al-?a?r?); 3. Corrector in the compiler of the collections. Building on Newman?s work, cases that are not understandable by people (Muhaqiq this paper will present an analysis of al-Kulayni?s K. AL-N???n?); 4. Imposer in all cases (Muhaqiq AL-Khu??). The al-?ah?ra, the first chapter in his Furu? al-K?fi. The first part shared point between them is following the Sh?ri? when of this paper will look at the way in which al-Kulayni people do not understand impurity (naj?sa). Jurists refer structured and organized the material. It will look at the to naj?sa as a special kind of filth, which also includes way he uses sub-divisions to create a sense of order intangibles. through which a reader can understand the importance of ritual purity in Shi?i, and broader Muslim, thought. The The current study believes that naj?sa means tangible paper will make comparisons with other chapters on ritual filth. So, whenever the wise of the world deny the filth, purity, both Shi?i and Sunni, to shed more light on the there is not naj?sa. It includes even the cases have Dr. Stephen Burge is Senior Dr. Fakhkhar-Toosi was a Lecturer ways in which al-Kulayni has structured the chapter. The explicitly stated in shar??ah (al-naj?sa al-man???a). The Research Associate at The Institute of fiqh and u??l, in the Seminary second part of this paper will look at the underlying juristic method is used in this study. The results are; of Ismaili Studies, having of Qom (Hawza Elmiyyah), Iran. He theology of ritual purity in Islam and in al-Kulayni?s K. completed his doctorate at the 1. Naj?sa cannot be based on metaphysical filth; otherwise worked as a teacher at the highest al-?ah?ra. It will seek to understand the role of purity in University of Edinburgh. In naj?sa would be (Al-Hukm Al-Ta?bbud?), and in such cases, level of teaching (kharij), and has the development of a closer relationship and engagement addition to a number of published the purification (Tat-h?r) would be Al-Hukm Al-Ta?bbud? as in been involved in teaching for with the divine, and the way in which a concern with ritual articles, he has written a the purification for eliminating Hadath (Al-Tah?r?t more than twenty years. purity can be an aid to the development of personal piety. monograph Angels in Islam: Jalal Al-thal?th) that is based on the metaphysical effect Alongside his specialty, in the field al-Din al-Suyuti's al-Haba'ik fi akhbar (inconsistency with prayer). However, purification of najis of Shi'ite jurisprudence, he al-mala'ik (London, 2012), and is al-?ukm tawa??ul?. Thus, naj?sa is not based on studied the four Islamic edited volume The Meaning of the metaphysical filth. jurisprudential schools. He has Word: Lexicology and Qur'anic authored books and articles on 2. If in some cases an agreement has been shaped among Exegesis (Oxford, 2015). He also Islam and modernity and the wise, in lack of faith, this agreement is a type of the co-edited with Asma Hilali, The challenged many of the sensory statements (al-?iss?yy?t) or conscience-based Making of Religious Texts in Islam: well-known beliefs and practices. statements (al-wijd?n?yy?t) that are both among The Fragment and the Whole (Berlin, While using the traditional juristic observable statements (al-mush?hd?t) or included by 2019). A new accessible method, he is seeking to adapt to monograph, The Prophet experimental statements (al-mujarrab?t). All of these the achievements of modernity Muhammad: Islam and the Divine statements are part of certain statements (al-yaq?n?yy?t). with Islamic teachings. He is Message will be published by I. B. 3. According to many Shi'ah scholars the religious currently based in Malaysia. Tauris in 2020. He is currently statement (naql?) could not conflict with definite rational co-editing and translating a volume one (?aql?), and the religious statement must be justified in of the Anthology of Qur?anic a way solves the conflict, if its issuance is valid. Commentaries Series on the Pillars of Islam. His main research 4. Justifying can be done by following the model of some interests are the works of Jalal jurists about the impurity (naj?sa) of the k?fir. Accordingly, al-Din al-Suyuti, hadith studies, Sharia does not refer to inherent filth, but to external filth tafsir (Qur'anic Exegesis) and which is caused by other factors. angelology. He is also an Anglican The research concludes that impurity (naj?sa) is entirely Priest. subject to the judgment of the wise of the world. In a case, if the rational judgment is contrary to the Sharia, it must be investigated to find the external factor that is the cause of sharia ruling. With the elimination of that factor, the impurity of that case is also eliminated.

ABSTRACT: Menst rual Quest ions: Purit y and Gender in Professor Robert Gleave ABSTRACT: Online Narrat ives of Menst ruat ion, Public Dr. Krist a Riley Islam Conversat ions, and Relat ionships w it h Religious Law University of Exeter Vanier College, Montreal In 2011, blogger Nahida Nisa published a picture of her brightly-painted nails, under a title proclaiming, In the British context, there is a general reluctance to ?Important Announcement: I am on my period.? Thus discuss issues related to menstruation in public. Recent began a series of blog posts that represented an research indicates that this reluctance is replicated within adherence to certain legal rulings around menstruation British Muslim communities. There is, of course, a complex (only wearing nail polish when menstruating and system of fiqh regulations around menstruation, detailing therefore unconcerned about nail polish as a barrier to what rituals a menstruating woman is un/able to perform ablution), while challenging social and cultural norms due to purity infractions caused by menstruation. around keeping menstruation private. On another blog, Menstruation, therefore, often frames Muslim women?s writer Kirstin S. Dane?s discussion about her feelings experience from childhood to maturity and old age. In around the legal rulings on menstruation is by far the Muslim women?s experiences in Britain, there is not only a most read and most commented post. A third blogger, variety of social practices (often only loosely related to the who goes by the pseudonym ?Orbala,? has raised fiqh regulations); there is also a menstrual taboo making questions about who has the privilege of feeling public acknowledgment and discussion challenging. In this Professor Robert Gleave is a comfortable speaking and writing publicly about presentation, we will present preliminary ideas for a Professor of Arabic Studies at the Krista Melanie Riley holds a PhD in longer-term study of menstruation in Muslim thought and Institute of Arab and Islamic menstruation. Communication Studies from practice, with a particular focus on the experiences of British Studies, University of Exeter. His This paper takes as its focus the writing of these three Concordia University, where her Muslim women. In the study of religion, thinking about research interests include contemporary Muslim feminist bloggers, arguing that it is research focused on practices of gendered, bodily experiences has emerged as a key strand, hermeneutics and scriptural fruitful to take seriously forms of media that are religious interpretation among but is yet to have an impact on the study of purity in Islam. exegesis in Islam; Islamic law, sometimes dismissed as too personal or informal, and to Muslim feminist bloggers in North The second aim of the presentation will be to explore how works of Islamic legal theory (u??l ask what is being produced through the personal America. She works as a menstruation as a topic brings together multiple al-fiqh); violence and its narratives and public conversations that arise on digital pedagogical counsellor and methodological concerns surrounding the body, including justification in Islamic thought; and media. The bloggers? writing on their encounters with researcher at Vanier College in gender, sexuality, purity and ritual studies. This Shi'ism, in particular, Shi'i legal and dominant legal rulings calls attention to moments when a Montreal. Her current research multidisciplinarity provides, we believe, the avenue with the political theory. narrow focus on law does not account for the effective project looks at the experiences of greatest potential to yield rounded results which combine stigmatisation, exclusion, or disrupted relationships to Muslim college students in textual approaches to the fiqhi construction of menstruation Dr. Shuruq Naguib ritual that can result. This act of sharing their own Quebec. and ritual menstrual practices with an understanding of experiences leaves open some of the relevant legal lived experience of British Muslims. Lancaster University questions while calling attention to the effects of these discussions on bodies that menstruate that go beyond the regulation of ritual practice. In looking at discussions of menstruation on these three blogs, I am interested in two main threads that interweave together. First, I consider how the bloggers? public discussions of topics often designated as private (both within and outside of Muslim contexts) challenge many social expectations and, in so doing, provide alternate avenues for how these topics may be understood. In the second half of the paper, I look at the ways that the bloggers? online writing responds to dominant religious legal interpretations of these issues. Specifically, I focus on Dr Naguib received her PhD in the considerations that the bloggers raise that are often Islamic Studies from the University absent from legal discussions focused primarily on texts of Manchester. She has written on and on questions of what is or is not allowed. I argue that, ritual purity, metaphor in in this context, blogging represents not only an post-classical Qur?an interpretation intervention into religious debates about gender and and Arabic rhetoric, feminist sexuality, among other issues, but also a reconfiguration hermeneutics of the Qur?an, and of the terms of the debate itself, questioning where and contemporary female exegetes with whom these conversations can happen, and what and jurists in Islam. information and ideas are missing. ABSTRACT: The Role of Purit y (?ah?ra) and Im purit y Dr. Reza ABSTRACT: Reassessm ent of t he Not ion of Im purit y Shaykh Arif Abdul- (Naj?sa) Regulat ion in Form at ion of Muslim ?s Econom y (Naj?sa) t hrough t he Lens of Form and Essence and it s Pourm oham m adi Hussain in Early Islam ic Era im pact on Trade, Societ al Relat ions and Devot ions Women?s Research Centre, Al-Mahdi Institute Iran In the early period of Islam, the young Muslim civilization The notions of ritual purity (tah?ra) and impure entities was conflicting with great economic problems driving form (a?yan naj?sa/mutanajjisa) acquire a prominent position boycotts and tough financial sanctions against them. within the Sharia jurisprudence. The very first chapter on According to Islamic history, in 616-619 AD, there was devotions (?ibada) within the traditional Fiqhi Ras??il (books hardly any food for Muslims, and they were forced to eat of Islamic regulations) commence with discussions on leaves to survive. The hungry cries of the children could be pure water and the method of ritual purity which include heard all the way to Mecca. In this circumstance, the Holy the enumeration of individual impure substances and Legislator passed rules to found and form a local economy. In order to have a strong, independent, and entities and the methods of cleansing objects that come functional Islamic civilization, the need for the strong and into contact with them. Then again in the chapters of local economy is undeniable. For example, to support the interactions (mu??mal?t) the issue of impermissibility of economy of a specific tribe or city, all tribal or citizens trade through impure substances and entities is must be obligated only to purchase tribal products. The deliberated. Holy Legislator, by creating a local market and applying These regulations affect the cross-section of the life of a several systematic and inter-related regulations on faithful from informing on ritual status of devotions to Muslims and non-Muslims, gradually helped Muslim interpersonal and societal relations with non-Muslims society to develop a strong and independent economy. Reza Pourmohammadi is the Shaykh Arif Abdulhussain together with what they can and cannot trade in. This not The role of purity (tah?ra) and Impurity (naj?sa) regulation faculty member at The Women?s founded the Al-Mahdi Institute in in the formation of this economy is crucial. For example, only impacts a sense of personal piety but also impairs Research Centre, Iran. He 1993, and currently serves as its the prohibition of any meat products produced by the ability of the faithful to participate within trade and Director and Senior Lecturer in non-Muslims, the prohibition of milk, beverages or any completed his PhD in Islamic commerce and more importantly it forms an unfavourable u??l al-fiqh and Muslim food that was in contact by non-Muslims? physical bodies Law on The Status of Common outlook towards others who are considered impure. or ban on buying any clothing form non-Muslims, directly Sense in Islamic Jurisprudence at Philosophy. For over twenty years, Through the lens of form and essence where the Qur'anic affected the Muslims? economy. Also, in human resources, the Islamic Seminary of Qom. He Shaykh Arif has been at the regulations (a?k?m quran) are considered more essence by declaring non-Muslims as impure (najis), Islamic is finishing a second PhD in forefront of developing and based as opposed to those within the hadith, this paper Lawgiver supports Muslim human resources. This paper is Private Law at the University of delivering advanced Islamic seeks to present; 1- not all impure entities are in fact a research to support the claim that performing purity and Shahid Beheshti (Supervisor: studies, tailored toward training impurity rules in the formative Muslim society helps to proven impure by Sharia evidences, and 2 - substances Prof. Mohaghegh Damad). Reza's students capable of addressing develop a strong and functional economy. and entities that are given the status of impurity by the research interests lie in the field the needs of contemporary Hadith literature are unhygienic and harmful existentially. societies. of Islamic Jurisprudence and u??l Subsequently it will be argued that it was the Arabian al-fiqh, with a particular focus on context at the time of revelation that required emphasis Shaykh Arif was educated at the Islamic law. He has published on strict adherence to cleanliness due to the general Madrassah Syed al-Khoei, London several books and articles on disregard for hygiene. As such acts of devotions are not where he graduated with Islamic law. He was awarded the contingent to purity in the traditional sense. Similarly, it Honours and then taught Islamic Seminary of Qom will be contended that trade was only proscribed through Grammar, Logic, Islamic Law and Research Scholarship to conduct such things due to negative their connotations by the Usul al-Fiqh. He then pursued his research. He launched reasoning that enough exceptions to the rule are made in Post-Graduate Islamic studies Islamic Law Accusations? a cases where there was acceptable utility from such things. between in Qum and attended community of Islamic law private training and research experts to research on Islamic studies with leading scholars of law and history. Qum. He also taught a wide spectrum of the traditional Muslim scholarly disciplines. On his return to the U.K. after founding the Al-Mahdi Institute he continued his graduate (kh?rij) training in u??l al-fiqh and Fiqh from under Ayatullah H. Amini, a student of Ayatullah Khoei. ABSTRACT: ?ah?ra (Rit ual Purit y) & Naj?sa (Rit ual Dr. Muham m ad Hassan ABSTRACT: The ?Asrar? of Purit y and Im purit y in Ayat ollah Prof. M. Im purit y); a convent ional law or an object ive fact ? Movahedi Saveji Islam ic Shariah Mohaghegh Dam ad Mofid University Shahid Beheshti University A basic inquiry about the commands relating to ?ah?ra The word of "asr?r", in Arabic, is the plural of sirr, which (ritual purity) and naj?sa (ritual impurity) is whether they could be translated as ?philosophy?. However, for the should be considered conditional and conventional affairs discussion of this paper, I believe ?sirr? refers to something that cannot be seen. According to Islamic scholars, all or objective and creational facts. How we deal with this obligations (w?jib?t) and forbidden matters (mu?arram?t) question affects many other aspects of ?ah?ra and naj?sa in Islamic sharia canonical law have two aspects: the and could serve as the basis for conflicting fatwas. For visible (seen) and the invisible (unseen). The invisible instance, if naj?sa is conventional and credential, the najis aspect of actions relates to the human soul that would thing will not become ??hir by saltwater because water is a enhance and raise our souls toward God. In Islamic purifier and removes naj?sa only when it is not mixed literature, many writers have written on asr?r al-shari?ain (mu??f) and in this case, saltwater is mixed. However, if general, but some scholars have focused on the ?asr?r" of naj?sa is an objective and creational fact, once the object prayer (?al?t), purity (?a?ara) and impurity (naj?sa), fasting is not contaminated and naj?sa has no external existence, (sawm), pilgrimage (?aj), and alms giving (zak?t). the object will be ??hir. Ayatollah Salehi Najafabadi, a modernist contemporary cleric, tends to the latter view From the Sunni school, al-Ghazali (1058), in his book, and has argued for it. Dr. Muhammad Hassan Movahedi Ihya-ul-Ulum, and Ibn Arabi (1240) in his two books, Ayatollah Seyyed Mostafa In his argument, he first emphasises that ?ah?ra and Saveji was born in Qom in 1971. Al-Futuhat al-Makkiyah andAsrar al- Tahaharat wa- al- Mohaghegh Damad is an Iranian salawat, have discussed this topic. From the Shiite school, naj?sa in the language of Quran and hadith has been used He has received religious Shia cleric, and reformist who has Fayz Kashani (1598) in his book, Mahajatul Bayza, and the in the same lexical and customary sense, and the Sh?ri? education in the traditional been called "a leading instructor" second Shahid Zayn al-Din al-Juba'i al'Amili (1558), in a (lawgiver) does not consider a new meaning for them. He Hawzah, Qom, since 1985. Dr. in Iran's major seminary city of monograph named Al-tanbihat -al-aliyah ala Vazaif Qom. He has served as Chairman also attributes this viewpoint to Sheikh Mofid and Seyyed Movahedi has a Master?s degree in al-Salat-ul- Ghalbeyeha, Mulla Ahmad Naraghi (1771) in his of the Commission of Compiling Morteza. Salehi Najafabadi also criticises the stances of international law from Shahid book Miaraj -al Saadah, Mirza Javad Maleki Tabrizi (1925) scholars such as Shahid Thani, who based on some Beheshti University (Tehran, 2005) and Imam Khomeini(1982) in a monograph named ?Asr?r Judicial Acts and a Judge in the narrations, has taken the former view. He denies the and PhD in Quran and Hadith al-?alat? are among the scholars who discussed this topic. Ministry of Justice. His English attribution of this view to the Sh?ri?, due to the criterion of sciences at Qom University (2016). publications include ?Protection of decrees. Individuals in Times of Armed He has been a member of the Mulla Sadra Shirazi (1640),the Shiite philosopher and the Conflict Under International and To strengthen his view, Salehi also refers to the often-used Mofid University faculty since founder of transcendental philosophy, (al-hikmat al- Islamic Laws and Religion, example of well-water coming into contact withnaj?saand 2008, and Head of the Department Mutaalih), in his book Ah-Shawahid ? Al- Rububeiah, has Philosophy and Law: A Collection of Allameh Hilli?s argument in favour of well-water not of Theology since 2013. dealt with the study of Asr?r al- Shari?ain two chapters, Articles and Papers.? He received his beingnajis. By citing the three interpretations of water which are very fruitful and enlightening in spite of being PhD in Law from the Catholic becoming ?fasid?, ?najis? and ?qazer?, he acknowledges all very concise and brief. University of Louvain, Belgium and three of these interpretations as water being his BA and MA from the University contaminated, so that water transforms from its normal of Tehran. pure state to an objective impure andnajisstate.

This short study first presents the Salehi Najafabadi?s view on ?ah?ra and naj?sa and then critically examines his arguments. Thank you for participating in our Al-Mahdi Institute?s 8th Annual VIRTUAL Contemporary Fiqh? Issues workshop on;

?The Regulat ion of Purit y (?ah?ra) and Im purit y (Naj?sa) in Islam : Pract ical, Socio-Et hical and Theological Im plicat ions?

2nd - 3rd July 2020

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