Islamic scholars clarify purity rules for semen and pre-ejaculate; address gold investment and korban queries

In matters of religious jurisprudence, clarity and accuracy are paramount. Utusan Malaysia, committed to serving its readers with reliable information, addresses a common point of confusion regarding ritual purity in Islam: the distinction between semen (mani) and pre-ejaculate (mazi).

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Semen is not impure. However, when mixed with mazi, it becomes impure and must be washed off clothing that it has touched.

Our esteemed scholars have clarified that while semen itself is not considered impure, its mixture with mazi, a fluid that often precedes ejaculation, renders the substance impure (najis). This distinction is crucial for Muslims to maintain their ritual purity, particularly concerning prayer. Therefore, any clothing that comes into contact with this mixture must be washed thoroughly.

Beyond this specific query, Utusan Malaysia continues its role in guiding the community on various religious and financial matters. We address the growing interest in Sharia-compliant gold investments, advising readers on how to verify the legitimacy and adherence to Islamic principles of such schemes. Ensuring that investments are registered with qualified Sharia experts or conducted through reputable Islamic banks is key.

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To identify a proper gold investment, ensure it is Sharia-registered and has qualified Sharia experts, or more safely, ensure the gold savings investment is made by Islamic banks.

Furthermore, we delve into the intricacies of the korban (sacrificial offering) during Eid al-Adha. Understanding the permissible divisions and intentions for the sacrifice, especially concerning children, is vital for fulfilling this important religious obligation correctly, according to the Syafie school of thought. Utusan Malaysia remains dedicated to providing comprehensive religious guidance, ensuring our readers can practice their faith with confidence and knowledge.

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A total of seven shares for the korban can be intended according to the individual performing it, whether it is for korban or aqiqah. In the Syafie school of thought, there is no korban for children. However, if the father wishes to perform the korban for his child using his own money, it is permissible as long as the child's money is not used.