Objek-objek yang daripadanya najis mesti dibersihkan ada tiga, dan terdapat perselisihan mengenainya. Pertama ialah badan, kemudian pakaian, dan akhirnya masjid-masjid serta tempat-tempat solat. Para fuqaha telah bersepakat mengenai ketiga-tiga objek ini kerana ia disebut secara nyata dalam Al-Kitab dan sunnah.

The objects from which impurities are to be removed are three, and there is dispute about them. First is the body, then clothes, and finally the mosques and the places of prayer. The jurists agreed about these three objects as they are expressly mentioned in the Book and the sunna.

Pakaian disebut dalam firman Yang Maha Tinggi, “Dan pakaianmu, sucikanlah,” menurut mereka yang mentafsirkannya secara harfiah, dan dalam perintah Nabi ﷺ tentang membasuh darah haid dari pakaian, serta tentang menyiramkan air ke bagian yang terkena air kencing anak yang kencing di pangkuannya. Masjid termasuk dalam perintah Nabi ﷺ untuk menuangkan sebekas air ke atas air kencing orang Badwi yang telah kencing di sudut masjid. Demikian pula, telah tetap dari Nabi ﷺ bahawa baginda memerintahkan agar mazi dibasuh dari bahagian badan yang terkena, dan agar najis dibersihkan dari kedua-dua lubang keluaran.

Clothes are mentioned in the words of the Exalted, “Thy raiment purify , according to those who interpreted this literally, and in the commands of the Prophet (God’s peace and blessings be upon him) about washing away the blood of menstruation from clothes and about pouring water over the parts affected by the urine of the child who urinated in his lap. The mosques are covered by the command of the Prophet (God’s peace and blessings be upon him) to pour a pitcher of water over the urine of the bedouin, who had urinated in a corner of the mosque. Similarly, it is established from the Prophet (God’s peace and blessings be upon him) that “he ordered the washing of madhy from the affected parts of the body and the washing away of impurities from the two outlets”.

Para ulama berbeza pendapat tentang sama ada seluruh zakar wajib dibasuh disebabkan madhy (cecair prostat yang keluar sebelum persetubuhan). Ini berdasarkan riwayat yang masyhur daripada 'Ali daripada Nabi ﷺ, ketika baginda ditanya tentang cecair prostat. Baginda bersabda, "Hendaklah dia membasuh zakarnya dan berwuduk." Punca perselisihan ialah sama ada kewajipan itu berkaitan dengan keseluruhan objek yang terkena, atau hanya dengan bahagian-bahagian yang benar-benar terkena. Mereka yang berpendapat ia terpakai kepada keseluruhan, iaitu kepada seluruh objek yang dinamakan dengan istilah itu, mengatakan bahawa seluruh zakar wajib dibasuh. Manakala mereka yang berpendapat ia terpakai kepada kadar minimum yang pokok bagi objek itu mengatakan bahawa hanya bahagian yang terkena sahaja wajib dibasuh, dengan qiyas kepada kencing.

The jurists differed aboutwhether the entire penis is to be washed because of madhy (prostatic secretion prior to cohabitation). This is based on the widely known tradition of cAIi from the Prophet (God’s peace and blessings be upon him) when he was asked about prostatic fluid. He said, “He should wash his penis and perform ablution”. .The reason for the disagreement is whether the obligation relates to the entire affected object or to the actually affected parts of it. Those who maintained that it applies to the whole, that is, to the entire object to which the term is applied, said that the entire penis is to be washed, while those who maintained that it applies to the essential minimum part of the object said that only the affected part is to be washed on the analogy of urination.