F-5.2
Clothing one's nakedness is a necessary condition for the validity of the prayer (O: when one is able).
Seeing a hole in one's clothes after a prayer is like seeing a spot of filth (n; meaning the prayer must be repeated, as at f-4.7, unless one covers the hole immediately, as below at f-5.5).?

F-5.3
The nakedness of a man (O: man meaning the counterpart of the female, including young boys, even if not yet of the age of discrimination) consists of the area between the navel and knees. The nakedness of a woman (O: even if a young girl) consists of the whole body except the face and hands. (N: The nakedness of woman is that which invalidates the prayer if exposed (dis:w-23).  As for looking at women, it is not permissible to look at any part of a woman who is neither a member of one's unmarriageable kin (mahram, def:m-6.1) nor one's wife, as is discussed below in the book of marriage (m-2). )?

F-5.4
It is a necessary condition that one's clothing:
(a) prevent the color of the skin form being perceptible (n:Nawawi notes, "A thin garment beneath which the blackness or whiteness of the skin may be seen is not sufficient, nor a garment of thick, gauze like fabric through which part of the nakedness appears"(al-Majmu'(y-108), 3.170) );
(b) enclose the body as a garment, for a prayer, performed without clothes in a small tent would not be valid;
(c) and conceal the nakedness from view on all sides and above, though it need not do so from below.?

F-5.5
One's prayer is valid when there is a tear through which one,s nakedness shows that one covers with one's hand (A: immediately, i.e. one must do so before enough time passes to say "Subhan Allah") (O: that is, one must cover it with one's hand when not prostrating, at which point not covering it is excusable)?

F-5.8
If only wearing enough to clothe one's nakedness, one's prayer is valid, though it is recommended to place something on one's shoulders even if only a piece of rope.
If one does not have clothes but is able to conceal part of one's nakedness, one must cover the front and rear private parts. If only one of these two can be covered, it must be the front. If one has no clothes at all, then one performs the prayer without clothes and need not make it up later.?

F-17.1
(A: It is offensive for men to wear tight clothing that discloses the size of the parts of their body which are nakedness (def: f-5.3), and this is unlawful for women.)?

F-17.4
It is permissible for men to use fabric composed partly of silk as long as the weight of the silk is half or less of the weight of the fabric; to embroider with silk thread where (O: the width of) the design does not exceed four fingers (O: though the length does not matter); to have a silk fringe on a garment; or a silk collar; or to cover a silk mattress with a handkerchief or the like and sit on it.
It is also permissible for men to use silk when there is need to in severe heat or cold, to clothe their nakedness with it for the prayer when there is nothing else, or to use it when suffering from itching or for protection from lice. (O: The upshot is that when there is real need for it, one may use it.
Otherwise, it is an enormity (def: c-2.5(2) ).  Imam Ghazali attributes its prohibition to its effeminacy and softness, which are unbecoming of men.)?
 

M-2.3: Looking at Members of the Opposite Sex
It is unlawful for a man to look at a woman who is not his wife or one of his unmarriageable kin (def: m-6.1) (O: there being no difference in this between the face and hands or some other part of a woman (N: if it is uncovered), though part excludes her voice, which is not unlawful to listen to as long as temptation is unlikely. Allah Most High says,
"Tell believers to lower their gaze'' (Koran 24:30).
A majority of scholars (n: with the exception of some Hanafis, as at m-2.8 below) have been recorded as holding that it is unlawful for women to leave the house with faces unveiled, whether or not there is likelihood of temptation. When there is likelihood of temptation, scholars unanimously concur that it is unlawful, temptation meaning anything that leads to sexual intercourse or its usual preliminaries. As for when there is real need (dis: m-2.11), looking is not unlawful, provided temptation is unlikely).
(A: Being alone with a woman who is not one's wife or unmarriageable kin is absolutely unlawful, though if there are two women and a man, the man and the woman are no longer considered alone.)?

M-2.4
A man may look at his wife (N: or vice versa) including her nakedness (def: f-5.3), though it is offensive for either husband or wife to look at the other's genitals.?

M-2.5
A man may look at his unmarriageable female relatives (def: m-6.1), and a woman look at her unmarriageable male relatives (m-6.2), viewing any part of the body (n: that shows e.g. while they are working) except what is between the naval and knees.?

M-2.6
As for a woman looking at (O: a man) other than her husband or unmarriageable male relatives, it is unlawful, just as a man's looking at her is.?

M-2.7
It is unlawful for a woman to show any part of her body to an adolescent boy or a non-Muslim woman (n: unless the latter is her kinswoman (def: m-6.1 (1-12) ), in which case it is permissible (Mughni al-muhtaj ila ma`rifa ma`ani alfazal-Minhaj (y-73), 3.132) ).?

M-2.8
(n: The following rulings from the Hanafi school have been added here as a dispensation (dis: C-6.3). )
(Ahmad Quduri:)
1- It is not permissible for a man to look at a woman who is not his wife or unmarriageable relative except for her face and hands ((Maydani:) because of the necessity of her need to deal with men in giving and taking and the like).  If a man is not safe from lust, he may not look at her face except when it is demanded by necessity.
2- A man may look at the whole body of another man except for what is between the navel and (A: including) the knees (A: as the knees are considered nakedness by Hanafis, though not by Shafi`is).
3- A woman may look at the parts of a man that another man is permitted to look at.
4- A woman may look at the parts of another woman that a man is permitted to look at of another man.
(al-Lubab fi sharh al_kitab (y-88), 4.162-63)?

M-2.9
Whenever looking is unlawful, so is touching (O:whenever meaning the part; i.e. whatever is unlawful to look at is also unlawful to touch).  (N: And any permissible looking that leads to temptation is unlawful.) (A: Ordinary people sometimes mistakenly assume that the Hanafi position that touching a woman does not nullify one's ablution (wudu) means they permit men shaking hands with women who are not wives or unmarriageable relatives, something which is unlawful, and which neither the Hanafi school nor any other holds to be permissible.)?

M-2.10: Doctors Treating Patients of the Opposite Sex
Both (O: looking and touching) are permissible for medicinal bloodletting, cupping, and medical treatment (N: when there is real need. A Muslim woman needing medical attention must be treated by a Muslim woman doctor, or if there is none, then by a non-Muslim woman doctor. If there is none, then a male Muslim doctor may treat her, while if non of the above are available, then a male non-Muslim doctor. If the doctor is of the opposite sex, her husband or an unmarriageable male relative (def: m-6.2) must be present. It is obligatory to observe this order in selecting a doctor).  (A: The same rules apply to Muslim men with regard to having a doctor of the same sex and religion: the same sex takes precedence over the same religion.)
(O:Necessary treatment of her face or hands permits looking at either. As for other parts of the body, the criterion for permissibility is the severity of the need for treatment, meaning that there must be an ailment as severe as those permitting dry ablution (def: e-12.9), and if the part concerned is the genitals, the need must be even more acute (N: though it includes gynecological examinations for women with fertility problems, which are permissible).? M-2.11: Permissible Looking at a Marriageable Member of the Opposite Sex
Looking at a woman is permissible for testimony in court, for commercial dealings (O: with a marriageable man, or noncommercial dealings, as when he wishes to marry her), and so forth (O: such as obligatory or recommended learning (def: a-4, a-6) ), in which cases looking is permissible to the degree required. (O: It is not permissible to exceed the degree required, as when looking at part of the face is sufficient, in which case looking at the rest of it is not permissible, as it exceeds the amount required.)?

E-9.4: The Obligation of Cleaning Oneself of Filth
It is obligatory to clean oneself of every impure substance coming from one's front or rear, though not from gas, dry worms or stones, or excrement without moisture.?

E-9.5: Use of dry substances or water
Stones suffice to clean oneself, though it is best to follow this by washing with water. Anything can take the place of stones that is a solid, pure, removes the filth, is not something that deserves respect or is worthy of veneration, nor something that is edible (O: these being five conditions for the validity of using stones (N: or something else) to clean oneself of filth without having to follow it by washing with water).
But it is obligatory to wash oneself with water if:
1- one has washed away the filth with a liquid other than water, or with something impure;
2- one has become soiled with filth from a separate source;
3- one's waste has moved from where it exited (n: reaching another part of one's person) or has dried;
4- or if feces spread beyond the inner buttocks (N: meaning that which is enfolded when standing), or urine moved beyond the head of the penis, though if they do not pass beyond them, stones suffice.?

E-9.5: How to clean oneself
It is obligatory (N: when cleaning oneself with a dry substance alone) to both remove the filth, and to wipe three times, even when once is enough to clean it, doing this either with three pieces (lit. "stones") or three sides of one piece. If three times does not remove it, it is obligatory to (N: repeat it enough to) clean it away (O: as that is the point of cleaning oneself. Nawawi says in al-Majmu' that cleaning oneself (N: with a dry substance) means to remove the filth so that nothing remains but a trace that could not be removed unless one were to use water) (N: and when this has been done, any remaining effects of filth that could have been done, any remaining effects of filth that could have only been removed with water are excusable).  An odd number of strokes is recommended. One should wipe from front to back on the right side with the first piece, similarly wipe the left with the second, and wipe both sides and the anus with the third. Each stroke must begin at a point on the skin that is free of impurity.
It is offensive to use the right hand to the oneself of filth.?

E-9.6: Cleaning before or after ablution
It is best to clean oneself of filth before ablution, though if one waits until after it to clean, the ablution is nevertheless valid(N: provided that while cleaning, the inside surface of the hand (def: e-7.4 does not touch the front or rear private parts).
If one waits until after one's dry ablution (tayammum, def:e-12) to clean away filth, the dry ablution is not valid (A: because lack of filth is a condition for it).?

Chapter E-10.0: Major Ritual Impurity (Janaba)
E-10.1: Causes
The purification bath (ghusl, def:e-11) is obligatory for a male when:
1- sperm exists from him;
2- or the head of his penis enters a vagina;
and is obligatory for a female when:
1- sexual fluid (def: below) exits from her;
2- the head of a penis enters her vagina;
3- after her menstrual period;
4- after her postnatal lochia stops or after a child is born in a dry birth.
(n: The Arabic term maniyy used in all these rulings refer to both male sperm and female sexual fluid, i.e that which comes from orgasm, and both sexes are intended by the phrase sperm or sexual fluid wherever it appears below.)?

E-10.3
When a woman who has been made love to performs the purificatory bath, and the male's sperm afterwards leaves her vagina, then she must repeat the ghusl if two conditions exist:
(a) that she is not a child. but rather old enough to have sexual gratification (A: as it might otherwise be solely her husband;s sperm);
(b) and that she was fulfilling her sexual urge with the lovemaking, not sleeping or forced.?

E-10.4: Meaning of Sperm and Female Sexual Fluid
Male sperm and female sexual fluid are recognised by fact that they:
(a) come in spurts (n: by contractions);
(b) with sexual gratification;
(c) and when moist, smell like bread dough, and when dry, like egg-white.
When a substance from the genital orifice has any one of the above characteristics, then it is sperm or sexual fluid and makes the purificatory bath obligatory. When not even one of the above characteristics is present, it is sperm or sexual fluid. Being white or thick are not being yellow or thin are not necessary for it to be considered female sexual fluid.?

E-10.5: Things Not considered Sperm
The purificatory bath is not obligatory:
1- when there is an unlustful discharge of thin, sticky, white fluid (madhy) caused by amorous play or kissing;
2- or when there is a discharge of the thick, cloudy white fluid (wady) that exits after urinating (O: or carrying something heavy).?

E-10.6: Doubts About Whether Discharge Is Sperm
If one does not know whether one's discharge is sperm or whether it is madhy (def:(1) above), then one may either:
1- consider it sperm, and perform the purificatory bath (O: in which case washing the portions of clothes and so forth affected with it is not obligatory, a it is legally considered a pure substance);
2- or consider it madhy, and wash the affected portions of the body and clothes (N: which is obligatory, as it is legally considered filth), and perform ablution, though not the purificatory bath.
The best course in such cases of uncertainity is to do all of the above(O: of bathing, washing the affected portions, and ablution, so as to take due precaution in one's worship).?

E-10.7: Actions Unlawful on Major Ritual Impurity (Janaba)
All things unlawful for someone in minor ritual impurity (def: e-8.1) are also unlawful for someone in a state of major ritual impurity (N: or menstruation).  In addition, it is likewise unlawful for such a person:
1- to remain in a mosque;
2- or to recite any of the Koran, even part of a single verse, though it is permissible to use its invocations (dhikr) when the intention is not koran recital (O: such as saying in disasters, "Surely we are Allah's, and unto Him we will return," and the like).  If one intends Koran recital, it is disobedience, but if one intends it primarily as invocation (dhikr), or as nothing in particular, it is permissible.
It is permissible to pass through a mosque (A: though not to enter and leave by the same door (Ar. taraddud), which is unlawful) when one is in a state of major ritual impurity, but this is offensive when there is no need.

E-11.1: Steps
When performing the purificatory bath, one:
1- begins by saying, "In the name of Allah, Most Merciful and Compassionate";
2- removes any unclean matter on the body (O: pure or impure);
3- performs ablution (wudu) as one does before the prayer;
4- pours water over the head three times, intending the purificatory bath, or to lift a state of major ritual impurity (janaba) or menstruation, or to be permitted to perform the prayer, and running the fingers through one's hair to saturate it;
5- and then pours water over the body's right side three times, then over the left side three times, ensuring that water reaches all joints and folds, and rubbing oneself.
6- If bathing after menstruation, a woman uses some musk to eliminate the afterscent of blood (O: by applying it to a piece of cotton and inserting it, after bathing, into the vagina as far as is obligatory (def: (b) below) for her to wash).  (N: What is meant thereby is a substance that removes the traces of filth, by any means, and it is fine to use soap.)?

E-11.1: Obligatory Features
Two things(N: alone) are obligatory for the validity of the purificatory bath:
(a) having the intention ((4) above) when water is first applied to the parts that must be washed;
(b) and that water reaches all of the hair and skin (N: to the roots of the hair, under nails, and the outwardly visible portion of the ear canals, though unlike ablution the sequence of washing the parts is not obligatory), even under the foreskin of the uncircumcized man, and the private parts of the nonvirgin woman which are normally disclosed when she squats to relieve herself.
(n: In the Hanafi school, rinsing out the mouth and nostrils (defL e-5.7) is obligatory for the validity of the purificatory bath (al-Lubab fi sharh al-Kitab (y-88) 1.14) It is religiously more precautionary for a Muslim never to omit it, and Allah knows best.)?

E-11.2: Nullifying Ablution (Wudu) Before Finishing Bath
If one begins the purificatory bath while on ablution (wudu) but nullifies it (def:e-7) before finishing, one simply completes the bath (N: though one needs a new ablution before praying).?

E-11.3: Removing Filth from Body before Bathing
If there is filth (najasa) on the body, one washes it off by pouring water on it and then performs the purificatory bath, though washing oneself a single time suffices for both removing it and for the purificatory bath.?

E-11.4: Performing Bath for Two Reasons at Once
When a woman who is obliged to both lift a state of major ritual impurity (janaba) and purify after menstruation performs the purificatory bath for either of these, it suffices for both.
Whoever performs the bath one time with the intention to (n: both)  lift a state of major ritual impurity and fulfill the sunna of the Friday prayer bath has performed both, though if he only intends one, his bath counts for that one but not the other.?

E-11.5: Times When Purificatory Bath Is Sunna
The purificatory bath is sunna:
1- for those who want to attend the Friday prayer (def:f-18) (O: the bath's time beginning at dawn);
2- on the two 'eids (f-19) (O: the time for it beginning from the middle of the night);
3- on days when the sun or moon eclipse;
4- before the drought prayer (f-21);
5- after washing the dead (O: and it is sunna to perform ablution (wudu) after touching a corpse);
6- after recovering one's sanity or regaining consciousness after having lost it;
7- (N: before) entering the state of pilgrim sanctity (ihram, def:j-3), when entering Mecca, for standing at 'Arafa (j-8), for circummambulating the Kaaba (j-5) and going between Safa and Marwa (j-6), for entering Medina, at al-Mash'ar al-Haram (j-9.2), and for each day of stoning at Mina (j-10) on the three days following 'Eid al-Adha.?

Chapter E-12.0: Dry Ablution (Tayammum)
(N: When unable to use water, dry ablution is a dispensation to perform the prayer or similar act without lifting one's minor or major impurity, by the use of earth for one's ablution.)?

E-12.1: Conditions for Validity
Three conditions must be met for the legal validity of performing dry ablution.
(a) The first is that it take place after the beginning of the prayer's time if it is for an obligatory or a nonobligatory one that has a particular time. The act of lifting earth to the face and arms (N: the first step of dry ablution) must take place during that time. If one performs dry ablution when unsure that the prayer's time has come, then one's dry ablution is invalid, even if it coincides with the correct time (dis e-6.2(A:) ).  If one performs dry ablution in midmorning for the purpose of making up a missed obligatory prayer, but the time for noon prayer comes before one has made up the missed obligatory prayer, then one may pray it (N: the noon prayer) with that dry ablution (N: because one did not perform dry ablution for it before its time, but rather performed dry ablution for a different prayer in that prayer's time, which clarifies why this does not violate the conditions of praying with dry ablution), or one could pray a different missed prayer with it (O: as one is not required to specify which obligatory prayer the dry ablution is for).
(b) The second condition is that dry ablution must be performed with plain, purifying earth that contains dust, even the dust contained in sand; though not pure sand devoid of dust; nor earth mixed with the likes of flour; nor gypsum pottery shards (O: which are not termed earth), or earth that has been previously used, meaning that which is already on the limbs or has been dusted off them.
(c) The third condition is inability to use water. The person unable to use water performs dry ablution, which suffices in place of lifting all forms of ritual impurity permitting the person in a state of major ritual impurity (janaba) or woman after her menstrual period to do everything that the purificatory bath (ghusl) permits them to do. If either of them subsequently has a minor ritual impurity (hadath), then only the things prohibited on minor impurity are unlawful for them (def:e-8.1) (N: not those prohibited on major impurity (e-10.7), that is, until they can again obtain water to life their state of major impurity, when they must, for the dry ablution is only a dispensation to pray and so forth while in states of impurity and is nullified by finding water).?

E-12.2: The Three Causes of Inability to Use Water
Inability to use water has (O: three) causes (n: lack of water, fear of thirst, and illness).?
 
 

Chapter E-13.0: The Menstrual Period
E-13.1: Minimal and Maximal Duration
The minimal age for menstruation is about 9 full years. There is no maximal age for the end of it, as it is possible until death.
The minimal mentrual period is a day and a night. It generally lasts 6 or 7 days. The maximal period is 15 days.
The minimal interval of purity between two menstruations is 15 days. There is no maximal limit to the number of days between menstruations.

E-13.2: Dusky-Colored Discharge, Intermittence, Etc.
Whenever a woman who is old enough notices her bleeding, even if pregnant, she must avoid what a woman in her period avoids (defL e-13.4).  If it ceases in less than 24 hours (lit. "the minimum"), then it is not considered menstruation and the woman must take up the prayers she has omitted during it.
If it ceases at 24 hours, within 15 days, or between the two, then it is menstruation. If it exceeds 15 days, then she is a woman with chronic vaginal discharge (dis:e-13.6).
Yellow or dusky colored discharge is considered menstrual flow.
If a woman has times of intermittent bleeding and cessation during an interval of 15 days or less, and the times of bleeding collectively amount to at least 24 hours, then the entire interval, bleeding and nonbleeding, is considered menstruation.?

E-13.3: Postnatal Bleeding (Nifas)
Postnatal bleeding (nifas) lasts at least a moment, generally 40 days, and at most 60. If it exceeds this, the woman is considered to have chronic vaginal discharge (dis:e-13.6)?

E-13.4: Actions Unlawful During Menstruation
All things unlawful for someone in a state of major ritual impurity (janaba) (dis:e-10.7) are unlawful for a woman during her menstruation and postnatal bleeding. It is also unlawful for her to fast then, and the (N: obligatory) fast-days she misses must be made up later, though not missed prayers.
It is unlawful for her:
1- to pass through a mosque when she thinks some of her blood might contaminate it (N: and it is unlawful for her to remain in the mosque under any circumstances (n: when menstruating or during
postnatal bleeding) ) :
2- to make love, or take sexual enjoyment from what is between her navel and knees;
3- to be divorced;
4- or to perform purification with the intention to raise a state of ritual impurity.
When her bleeding ceases, then fasting, divorce, purification, and passing through the mosque are no longer unlawful for her, though the other things remain unlawful for her until she performs the purificatory bath (ghusl, def:e-11).?

E-13.5 If a woman claims to be having her period, but her husband does not believe her, it is lawful for
him to have sexual intercourse with her.?

E-13.6: Women with Chronic Vaginal Discharge
A woman with chronic vaginal discharge (N: preparing to pray) should wash her private parts, apply something absorbent to them and a dressing, and then perform ablution (N: with the intention discussed above at e-5.3).  She may not delay (N: commencing her prayer) after this except for reasons of preparing to pray such as clothing her nakedness, awaiting the call to prayer (adhan), or for a group to gather for the prayer. If she delays for other reasons, she must repeat the purification.
She is obliged to wash her private parts, apply a dressing, and perform ablution before each obligatory prayer (N: though she is entitled, like those mentioned below, to perform as many nonobligatory prayers as she wishes, carry and read the Koran, etc. until the next prayer's time comes (n: or until her ablution is broken for a different reason), when she must renew the above measures and her ablution).?

E-13.7: People with Chronic Annulment of Ablution
People unable to hold back intermittent drops of urine coming from them must take the same measures (def: above) that a woman with chronic vaginal discharge does. (N: And likewise for anyone in a state of chronic annulment of ablution, such as continually breaking wind, excrement, or madhy (def:e-10.5) though washing and applying an absorbent dressing are only obligatory when filth exits.)
(A: If a person knows that drops of urine will not stop until the time for the next prayer comes, then he takes the above measures and performs the prayer at the first of its time.)?

Chapter E-14.0: Filth (Nasaja)

E-14.1: Things That Are Filth
Filth means:
1- urine;
2- excrement;
3- blood;
4- pus;
5- vomit;
6- wine;
7- (Alcohol used in cosmetics, surgery, etc.) any liquid intoxicant (n: including, for the Shafi'i school, anything containing alcohol such as cologne and other cosmetics, though some major Hanafi scholars of this century, including Muhammad Bakhit al-Muti'i Egypt and Badr al-Din al-Hasani of Damascus, have given formal legal opinions that they are pure (tahir) because they are not produced or intended as intoxicants. (N: Other scholars hold they are not pure, but their use is excusable to the extent strictly demanded by necessity.) While it is religiously more precautionary to treat them as filth, the dispensation exists when there is need, such as for postoperative patients who are unable for some time after their surgery to wash away the alcohol used to sterilize sutures. And Allah knows best.)
(N: As for solid intoxicants, they are not filth, though they are unlawful to take,eat, or drink);
8- dogs and pigs, or their offspring;
9- wady and madhy (def:e-10.5);
10- slaughtered animals that (N: even when slaughtered) may not be eaten by Muslims (def:16);
11- unslaughtered dead animals other than aquatic life, locusts, or humans (A: which are all pure, even when dead, though amphibious life is not considered aquatic and filth when dead);
12- the milk of animals (other than human) that may not be eaten:
13- the hair of unslaughtered dead animals;
14- (Non-meat products of an unslaughtered animal)  and the hair of animals (other than human) that may not be eaten, when separated from them during their life (N: or after their death. As for before it is separated from them, the hair is the same as the particular animal, and all animals are pure during their life except dogs and swine).
(n: In the Hanafi school, the hair of an unslaughtered dead animal (other than swine), its bones, nails (hoofs), horns, rennet and all parts unimbued with life while it was alive (A: including its ivory) are pure (tahir).  That which is separated from a living animal is considered as if from the unslaughtered dead of that animal (Hashiya radd al-muhtar ala al-Durr al-mukhtar sharh Tanwir al-absar(y-47, 1.206-7). )?

E-14.5: Some Pure Substances
The following are pure:
1- seminal fluid that has reached the stages of gestation in the womb, becoming like a bloodclot and then becoming flesh;
2- the moisture (N: mucus) of a woman's private parts (O: as long as it remains inside the area that need not be washed in the purificatory bath (def: e-11.1(b).  end) though if it exit, it is impure);
3- the eggs of anything;
4- the milk, fur, wool, or feathers of all animals that may be eaten, provided they are separated from the animal while living or after properly slaughtered;
5- human milk, male sperm, and female sexual fluid (def:e-10.4).?

E-14.6: Forms of Filth That Can Become Pure
No form of filth can become pure, except:
1- wine that becomes vinegar;
2- the hide of an unslaughtered dead animal that is tanned;
3- new animate life that comes from filth (O:such as worms that grow in carrion);
4- (n: and for the Hanafis, filth which is transformed [molecularly changed] into a new substance, such as a pig becoming soap, etc. (al-Hadoyya al-Ala'iyya (y), 54) ).
Wine that becomes vinegar without anything having been introduced into it is pure, as are the sides of the container it touched when it splashed or boiled. But if anything was introduced into the wine before it became vinegar, then turning to vinegar does not purify it. (A: In the Hanafi school it is considered pure whether or not anything has been introduced into it.)
Tanning means removing from a hide all excess blood, fat, hair and so forthby using an acrid substance, even if impure. Other measures such as using salt, earth, or sunlight, are insufficient. Water need not be used while tanning, though the resultant hide is considered like a garment affected with filth, in that it must be washed with purifying water before it is considered pure. Hides of dogs or swine cannot be purified by tanning. Any hair that remains after tanning has not been made pure, though a little is excusable.?

Qur’an:

24.30 : Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do.
24.31 And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss.
24.60 Such elderly women as are past the prospect of marriage,- there is no blame on them if they lay aside their (outer) garments, provided they make not a wanton display of their beauty: but it is best for them to be modest: and Allah is One Who sees and knows all things.
33.30 O Consorts of the Prophet! If any of you were guilty of evident unseemly conduct, the Punishment would be doubled to her, and that is easy for Allah.
33.33  And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance; and establish regular Prayer, and give regular Charity; and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless.
33.53 O ye who believe! Enter not the Prophet's houses,- until leave is given you,- for a meal, (and then) not (so early as) to wait for its preparation: but when ye are invited, enter; and when ye have taken your meal, disperse, without seeking familiar talk. Such (behaviour) annoys the Prophet: he is ashamed to dismiss you, but Allah is not ashamed (to tell you) the truth. And when ye ask (his ladies) for anything ye want, ask them from before a screen (hijab): that makes for greater purity for your hearts and for theirs. Nor is it right for you that ye should annoy Allah's Messenger, or that ye should marry his widows after him at any time. Truly such a thing is in Allah's sight an enormity.

33.59 O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested. And Allah is Oft-Forgiving, Most Merciful.