One of the debated issues among Imamiyya jurists is the inherent purity or impurity of the polytheist. They argue that the polytheist is inherently impure and, like dogs and pigs, is intrinsically impure (najis al-ʿayn). Some of them have even claimed consensus (ijmāʿ) on this matter and regarded it as a necessary tenet of the faith, and have presented multiple evidences from Qurʾanic verses and hadiths to prove the inherent impurity of the non-believer, which also includes the polytheist and have presented multiple evidences from Qurʾanic verses and hadiths to prove the inherent impurity of the non-believer, which also includes the polytheist. In this study, using a descriptive–analytical approach and through library research, while revisiting the perspectives of the jurists, the aforementioned evidences have been analyzed, and it has been demonstrated that these evidences are not sufficient. The implication of the cited Qurʾanic verses regarding the inherent impurity of the polytheist is not sufficient. Some of the cited hadiths are also flawed in terms of their chains of transmission, while others are insufficient in terms of their implication for the claim. The claimed consensus (ijmāʿ) is, firstly, doubtful in terms of its actual occurrence; secondly, in a matter where so many Qurʾanic verses and hadiths are involved, this consensus is either definitive (muʿtamad) or probably definitive (muḥtamal al-mudrakīyah), which in any case is not conclusive. Therefore, the evidences for the inherent impurity of the polytheist are insufficient and flawed. If, in this matter, a necessary tenet of the faith exists, it will be followed; otherwise, the presented evidences to prove the inherent impurity of the polytheist are not sufficient.