Ruling 103. A person who does not believe in Allah or in His oneness is impure. Similarly, the following are impure: extremists (ghulāt) (i.e. those who regard one of the Imams (ʿA) as Allah, or say that Allah has immanence (ḥulūl) in the Imam (ʿA)),(1) Kharijites (khawārij), and nawāṣib (i.e. those who show enmity towards the Imams (ʿA)). The same applies to a person who rejects prophethood or any one of the indispensable aspects of the religion – such as prayers (ṣalāh) and fasting (ṣawm) – if it is in a way that it amounts to refuting Prophet Muḥammad (Ṣ), albeit in a general manner. As for the People of the Book (ahl al-kitāb) (i.e. Jews, Christians, and Zoroastrians), they are ruled as being pure.

Ruling 104. The entire body of a disbeliever is impure; this includes his hair, nails, and the moisture from his body.

Ruling 105. If the father, mother, paternal grandfather, and paternal grandmother of a child who is not of the age of legal responsibility (bāligh) are disbelievers, that child is also impure unless he is mumayyiz and professes Islam, in which case he is pure. If he turns away from his father and mother and inclines towards Muslims, or, if he is in the process of researching and investigating, then ruling him as being impure is problematic [and therefore, based on obligatory precaution, the requisite precautionary action must be taken].(2) And if either his father, mother, paternal grandfather, or paternal grandmother is a Muslim, then as per the details that will be mentioned in Ruling 210, the child is pure.

Ruling 106. If it is not known whether someone is a Muslim or not and there is no indication of him being a Muslim, he is pure. However, other rules of being a Muslim do not apply to him; for example, he cannot marry a Muslim woman and he cannot be buried in a Muslim cemetery.

Ruling 107. A person who abuses any of the Twelve Imams (ʿA) on account of his enmity towards them is impure.