Is the prayer of a man who underwent surgery and had a bag for waste placed on his abdomen valid? And is it valid for him to lead the prayer?

The Shaykh: Go ahead.
Abu Muhammad: It is a happy opportunity to get to know you.

The Shaykh : Welcome.
Abu Muhammad: I work as a teacher at a school. I had surgery in the fourth month, so they replaced the rectum and made an opening on the side. I want to ask you three questions. The first question is about performing wudu for every prayer. The second question is whether it is permissible to pray if something is stuck in the bag. The third question is whether I am allowed to lead the prayer or not.Another questioner : He is one of the memorizers of the Book of Allah (Blessed and Exalted is He).

The Shaykh : Do I understand from your words that this surgery means there is a continuous flow?
Abu Muhammad: It comes out twice a day or once, but there is a smell, meaning bloating or gas.

The questioner : Is the gas continuous?
Abu Muhammad: It is continuous, but not always.

The Shaykh : I am asking.

The questioner : There is nothing in the bag that comes out.

The Shaykh : Because my question is followed by another question: if this flow is continuous, we assume that the bag must be fixed and continuous. If that is not the case, meaning that thisThe questioner : does not flow constantly and always, it is possible to monitor, for example, a certain circumstance where the afflicted person knows. If the bag contains waste, it is removed if this is possible. This is from the category of the two principles that cannot be separated: "Necessities permit the prohibited" and "Necessity is measured by its extent." We cannot tell the brother to pray for himself, let alone lead others as an imam, as he asked. We cannot tell him to pray with the bag beside him, and hypothetically—and I say hypothetically because he knows the reality—it is possible for him to pray with this bag far from him. If this is not possible, then he is like those with excuses for whom the discharge continues; it does not break the wudu usually, and it does not invalidate the prayer. He prays for himself to the extent of cleanliness that is easy for him, and then he also leads others as an imam with the known condition, meaning there is no one more deserving of leading the prayer than him, considering that he is the most memorizer of the Noble Qur'an among those present. This is, of course, taken from two things. The first is from the Prophetic text: to the end of the hadith, . The second is that there is no ruling in the Shari'ah that a person with an excuse is not allowed to lead the healthy or those without excuses. There is nothing in our Shari'ah. So the one who wants to say that so-and-so is not allowed to lead people in prayer as an imam leads to a place he does not know, and the Messenger of Allah (peace and blessings be upon him) knows this better than us without a doubt. Yet he did not find anything that prevented him from appointing him as his deputy (peace and blessings be upon him) to lead all the Muslims in the Blessed City of Madinah. So we conclude from the previous words that there is no harm for the most memorizing Muslim, if he has an excuse and is carrying impurity out of necessity, to lead others. But we must note here a Shari'ah policy, which is that this should not lead to stirring up fitnah. For example, I imagine two completely different scenarios regarding a blind man who wants to lead people. He leads people in a house; I am not saying he is going to cause fitnah here. But he leads in the mosque where all kinds of people gather, those who understand and those who do not, those who have the tribalism of the pre-Islamic age of ignorance, and those who do not have such tribalism, and so on. So his leading in the mosque in this situation may cause a problem and may stir up fitnah. If it is more likely in his opinion that leading these people as an imam with an excuse will result in some fitnah with bad consequences, then in this case we advise that he not lead, and that someone be appointed whom he thinks will come after him in his memorization of the Book of his Lord (Blessed and Exalted is He). This is the answer to this issue from all three aspects. Perhaps you have understood that, or did I miss something?
Abu Muhammad: Just that I don't use the leadership, but if we control two, three, or four...

The Shaykh : There is absolutely no harm.
Abu Muhammad: Meaning, if there is no fitnah, there is no problem.

The Shaykh : Yes, that is correct.
Abu Muhammad: But I want to give you an idea about my surgery. The impurity does not come out onto my body.

The Shaykh : It is not necessary that it be on your body; it is on the garment, on the garment you are wearing.
Abu Muhammad: It also does not come out onto my garment; it is in the bag.

The Shaykh : Is this bag not carried on your body? Is it not between your outer garment and your inner body?
Abu Muhammad: But nothing comes out of it onto my body.

The Shaykh : It is not important, my brother. You are named as one carrying impurity, or this impurity is in your garment or your body; the result is the same, clear?
Abu Muhammad: Yes, please. When I want to go out, I go out and change the bag, and it is always with me. So if I go out twice, I change it twice according to my situation. But I say the smell, which is the gas, is released in the bathroom, not by itself in the mosque or in front of people.

The Shaykh : I mentioned earlier something I do not know if it is clear to you: is it possible for you to pray without carrying the bag?
Abu Muhammad: Yes, I can, and in more than one prayer.

The Shaykh : Then this is your obligation.
Abu Muhammad: But hypothetically, when I am at home.

The Shaykh : As long as you are able, at the time when you are able to lead people, at the time when you are able to lead people without carrying the bag, it is obligatory for you to pray without carrying the bag. But if you are not able, Allah does not burden a soul beyond its capacity.