Chapter: If impurity or a carcass is thrown on the back of a person praying, his prayer is not invalidated, and Ibn 'Umar used to: if he saw blood on his garment while he was praying
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The reciter: "Chapter: If impurity or a carcass is thrown on the back of a person praying, his prayer is not invalidated".
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And Ibn al-Musayyib and al-Sha'bi said: "If he prayed and there was blood on his garment, or he was in a state of major ritual impurity, or he was not facing the qiblah, or he performed tayammum and then prayed, and then he found water within its time, he does not repeat the prayer".
The Shaykh : These are the athar (reports); this is the athar of Ibn 'Umar (may Allah be pleased with him and his father): "If he saw blood on his garment while he was praying, he would remove it and continue his prayer", and the evidence for this is clear, which is that the Prophet (peace and blessings be upon him and his family) was praying with his companions when Jibril came to him and informed him that there was impurity on his sandals, so he removed them and continued.
But if it is not possible for him to remove the garment without exposing his 'awrah, such that he would have only one shirt on him, and he knows that there is ritual impurity in it, or he sees that there is ritual impurity in it, what does he do? Does he remove it and pray naked, or does he remain praying in it while it is impure?
We say he exits the prayer and changes the garment or washes it, and he restarts the prayer from the beginning.
Likewise, the athar of al-Musayyib and al-Sha'bi: "If he prayed and there was blood on his garment, or he was in a state of major ritual impurity, then his prayer is valid".
And his statement: "or he was not facing the qiblah", likewise his prayer is valid if he was ignorant and was unable to find someone to direct him to the qiblah. If he was able to, such as if he was in a town and it was possible for him to ask people where the qiblah is, then he is negligent and it is obligatory for him to repeat the prayer.
Likewise, if he performed tayammum and prayed, and then he found water within its time, he does not repeat the prayer, as the Sunnah came in the hadith of Abu Hurayrah that the Prophet (peace and blessings be upon him) sent two men who performed tayammum when they did not find water, and then they found water after the prayer. As for one of them, he performed wudu' and repeated the prayer, and as for the other, he did not repeat the prayer. So he said to the one who performed wudu' and repeated the prayer: And he said to the one who did not repeat the prayer: .
And Ibn 'Umar used to, if he saw blood on his garment while he was praying, remove it and continue his prayer
وكان ابن عمر إذا رأى في ثوبه دما وهو يصلي وضعه ومضى في صلاتهAnd Ibn al-Musayyib and al-Sha'bi said: "If he prayed and there was blood on his garment, or he was in a state of major ritual impurity, or he was not facing the qiblah, or he performed tayammum and then prayed, and then he found water within its time, he does not repeat the prayer".
The Shaykh : These are the athar (reports); this is the athar of Ibn 'Umar (may Allah be pleased with him and his father): "If he saw blood on his garment while he was praying, he would remove it and continue his prayer", and the evidence for this is clear, which is that the Prophet (peace and blessings be upon him and his family) was praying with his companions when Jibril came to him and informed him that there was impurity on his sandals, so he removed them and continued.
But if it is not possible for him to remove the garment without exposing his 'awrah, such that he would have only one shirt on him, and he knows that there is ritual impurity in it, or he sees that there is ritual impurity in it, what does he do? Does he remove it and pray naked, or does he remain praying in it while it is impure?
We say he exits the prayer and changes the garment or washes it, and he restarts the prayer from the beginning.
Likewise, the athar of al-Musayyib and al-Sha'bi: "If he prayed and there was blood on his garment, or he was in a state of major ritual impurity, then his prayer is valid".
And his statement: "or he was not facing the qiblah", likewise his prayer is valid if he was ignorant and was unable to find someone to direct him to the qiblah. If he was able to, such as if he was in a town and it was possible for him to ask people where the qiblah is, then he is negligent and it is obligatory for him to repeat the prayer.
Likewise, if he performed tayammum and prayed, and then he found water within its time, he does not repeat the prayer, as the Sunnah came in the hadith of Abu Hurayrah that the Prophet (peace and blessings be upon him) sent two men who performed tayammum when they did not find water, and then they found water after the prayer. As for one of them, he performed wudu' and repeated the prayer, and as for the other, he did not repeat the prayer. So he said to the one who performed wudu' and repeated the prayer: