If a man breaks his state of ritual purity during his prayer and then performs ablution, does he continue from where he left off in the prayer, or does he repeat the prayer in its entirety?

The questioner : If a man breaks his state of ritual purity during his prayer and then performs ablution, does he continue from where he left off in the prayer, or does he repeat the prayer in its entirety?

The Shaykh : The scholars have two opinions on this issue, and the stronger of them is that he continues and does not start over. Is that clear?

The questioner : To follow up, if he was in the last unit of prayer in the sitting for the testimony, does he repeat the testimony or repeat the unit?

The Shaykh : It is like the one who breaks his state of purity during the circumambulation, or does not break it, but the call to prayer is made and he wants either to renew his ablution or to pray with the congregation, and he had already performed three and a half circuits. So now he must pray with the congregation, and merely when he finishes the prayer and the people disperse and the path for circumambulation opens up, he begins to complete the remaining half and the remaining three circuits. What will that be? He will have performed three and a half plus three and a half. Do you understand how it is? In this case, where he invalidated the prayer, he starts over. Suppose he was in the final testimony, and he was saying, "And I bear witness that Muhammad is His slave and His Messenger," and he had not yet begun to say, "O Allah, send blessings upon Muhammad," when he realized he needed to renew his ablution. He goes to perform ablution, sits for the testimony, and begins by saying, "O Allah, send blessings upon Muhammad," because what came before that he had performed in the prescribed manner. Is that clear?

The questioner : Does it include the takbir of entering prayer?

The Shaykh : No, it does not include the takbir.

The questioner : The pillar of purity, O Shaykh, he dropped it. Is it permissible? But it is not a pillar of the prayer; it is a condition.

The Shaykh : First of all, in any case, I am answering two questions: one may not be your question, and the other is your question, or vice versa. The important thing is that I draw your attention to the fact that the question was about a person who entered the prayer in a state of purity, and then his ablution was broken during the prayer. Now, I infer from your question that it is a different question, I do not know what you mean, or otherwise, but take this for free: a man entered the prayer while forgetting that he was in a state of ritual impurity, without ablution, without purity, and perhaps he even remembered that his state was major ritual impurity (janabah) during the prayer. He remembered this, so he violated the pillar you are referring to, which is purity, due to his saying (peace and blessings be upon him) And take this as another benefit for the one who is walking There is no ablution for one who does not say Bismillah in the ablution. This is also a pillar that the majority of those who perform ablution violate; they do not pay attention to the mention of the Name of Allah before the ablution. It is obligatory to pay attention to this due to his saying (peace and blessings be upon him) This is a negation of the prayer due to the lack of ablution, then a negation of the ablution due to the lack of the Basmalah. So now we return to what we were discussing: a man entered the prayer forgetting the purity, whether it was major or minor purity, and he remembered while in the prayer. Is his prayer invalid? The well-known view among most scholars is that it is invalid. However, it came in the authentic hadith in "Sunan Abu Dawud" and "Musnad Imam Ahmad" from the hadith of Abu Bakrah al-Thaqafi (may Allah be pleased with him) that "the Prophet (peace and blessings be upon him and his family) prayed the Fajr prayer with the people one day, then gestured to them to stay in their places and entered his house." You know that the house of the Prophet (peace and blessings be upon him and his family) was next to his mosque. If you have visited the Prophet's Mosque, you can imagine exactly where the house of the Messenger (peace be upon him) was; it is where his grave is now, to the east of the mosque and to the left of the imam. So the Messenger (peace and blessings be upon him) stood and prayed with the Companions one morning, and then he gestured to them with his hand, not speaking with his tongue, to stay in their places. Then he went and came back with his head dripping with water, and he prayed with them, meaning he completed the prayer with them, and said One of the benefits of this hadith is that it prevents the extremists among Muslims from exaggerating in honoring the Messenger (peace and blessings be upon him and his family), because he describes himself as a human being, as Allah the Exalted said in the Noble Qur'an The rule is that he is a human like humans, but he detailed this rule in some hadiths to establish it, confirm it, and root it in the minds of those who believe in him (peace and blessings be upon him), so that they remain always and forever aware that the Messenger is a human and all the rulings of humans apply to him, except in what Allah Mighty and Majestic chose for him and distinguished him with over other humans. If the Messenger (peace be upon him) says in this hadith then that means he is detailing for them part of the verse Why? So that no one says, and unfortunately some have said, "Muhammad is a human but not like humans; he is a ruby and people are stones." This is contrary to what Allah intended and what His Messenger intended. What Allah intended by His saying And what His Messenger intended in his saying in the previous hadith And it is contrary to many, many hadiths. There is no harm in mentioning some of them to confirm and detail this rule and to teach from this type. What came in "the two Sahihs" from the hadith of Abdullah ibn Mas'ud (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) prayed the Dhuhr prayer with his Companions one day, five rak'ahs instead of four as we do. Following him, he prayed five rak'ahs that day. The Companions prayed five rak'ahs with him. When he finished the prayer, they said to him, "O Messenger of Allah," and this is from their etiquette; they did not say to him, "Did you make a mistake?" or "Did you forget?" or "Did you overlook it?" Why? Because they knew that the legal rulings are revealed one after another. They said to him, "O Messenger of Allah, did you add to the prayer?" He said They said to him, "You prayed five rak'ahs." He did not narrate any word after that And he said This confirms that he is a human like us; just as we forget, he (peace and blessings be upon him) forgets. But in what did Allah distinguish him over other humans? It is impossible for him to be commanded to convey a verse or a legal ruling and then forget it. This is impossible. Why? Because Allah Mighty and Majestic protected him from everything that would prevent him from performing the conveyance of His message, as He the Exalted said So the Messenger of Allah is a human who forgets as we forget, and Allah the Exalted has explicitly stated some of this meaning in such as His saying the Exalted The whole matter is in the hand of Allah Blessed and Exalted is He But you must know that this forgetfulness which Allah the Exalted affirmed for His Prophet in this exception is within a limited scope, so I will mention that clearly, if Allah wills.