Ruling on the prayer of one who is carrying ritual impurity
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The question: We begin, O Shaykh, with a letter from the listener Fahd 'Abd al-Wahhab al-Khamis from al-Zulfi. He says: To the honorable Shaykh: 'Abd al-'Aziz ibn 'Abd Allah ibn Baz, peace be upon you, and Allah's mercy and blessings, may Allah preserve you, amen: A man prayed in congregation, and when he left the mosque, he found a handkerchief with him that had blood from his skin on it. He threw it away and went back to repeat the prayer, and he found a congregation, so he prayed with them. If this happens, does he have to repeat the prayer or not? Please inform us, may Allah reward you with good, and we offer you our sincere thanks, and we wish you success if Allah wills.
The answer: Praise be to Allah, and peace and blessings be upon the Messenger of Allah, and upon his family and his Companions, and upon those who follow his guidance.
As for what follows:
If a person, whether male or female, prays and then after finishing finds blood on his handkerchief, or on his garment, or on his trousers, or any other of the ritual impurities, then the correct view is: that he does not repeat the prayer; his prayer is sufficient and valid. This is the correct view among the scholars' opinions, that there is no repetition required of him and his prayer is valid. Even if he knew about it previously and then forgot it until he prayed, his prayer is still valid. He must hasten to wash that and clean his garment of it. The evidence for this is that the Messenger of Allah (peace and blessings be upon him) prayed while wearing two leather socks, and Jibril informed him that there was harm in them, so he took them off and did not repeat the beginning of the prayer. This indicates that if he had completed it, he would not have repeated it. The point is that if a person has a ritual impurity on his garment that he did not know about until he finished, or on his trousers, or on his lower garment, or on his turban, or on his handkerchief, or on his sock and shoe, and he did not know until he finished, his prayer is valid. This is the correct view held by the meticulous scholars of knowledge, and there is no repetition required of him. Yes.
But here is another matter that some people might think is like this, which is if a person prays thinking that he is in a state of ablution, or thinking that he has purified himself from major ritual impurity, and then it turns out that he has major ritual impurity, or that he did not perform ablution, he must repeat it by the consensus of the Muslims. He must repeat it because he prayed without purity due to a state of ritual impurity. This is not of the same kind as ritual impurity (najasah). This is if, for example, he prays thinking he is in a state of ablution, or thinking he has bathed from major ritual impurity, and then after praying he remembers that he has major ritual impurity, or that he did not perform ablution and is in a state of minor ritual impurity. He must perform ablution and bathe from major ritual impurity if he has it, and then repeat his prayer. If he is the imam, the followers do not repeat it. If he did not realize it until after the prayer, he repeats it, but the followers do not repeat it if he did not notice until after the prayer. This is a matter that may be hidden from some people, and it may be confused with the matter of ritual impurity (najasah), and the ruling differs. Yes.
The answer: Praise be to Allah, and peace and blessings be upon the Messenger of Allah, and upon his family and his Companions, and upon those who follow his guidance.
As for what follows:
If a person, whether male or female, prays and then after finishing finds blood on his handkerchief, or on his garment, or on his trousers, or any other of the ritual impurities, then the correct view is: that he does not repeat the prayer; his prayer is sufficient and valid. This is the correct view among the scholars' opinions, that there is no repetition required of him and his prayer is valid. Even if he knew about it previously and then forgot it until he prayed, his prayer is still valid. He must hasten to wash that and clean his garment of it. The evidence for this is that the Messenger of Allah (peace and blessings be upon him) prayed while wearing two leather socks, and Jibril informed him that there was harm in them, so he took them off and did not repeat the beginning of the prayer. This indicates that if he had completed it, he would not have repeated it. The point is that if a person has a ritual impurity on his garment that he did not know about until he finished, or on his trousers, or on his lower garment, or on his turban, or on his handkerchief, or on his sock and shoe, and he did not know until he finished, his prayer is valid. This is the correct view held by the meticulous scholars of knowledge, and there is no repetition required of him. Yes.
But here is another matter that some people might think is like this, which is if a person prays thinking that he is in a state of ablution, or thinking that he has purified himself from major ritual impurity, and then it turns out that he has major ritual impurity, or that he did not perform ablution, he must repeat it by the consensus of the Muslims. He must repeat it because he prayed without purity due to a state of ritual impurity. This is not of the same kind as ritual impurity (najasah). This is if, for example, he prays thinking he is in a state of ablution, or thinking he has bathed from major ritual impurity, and then after praying he remembers that he has major ritual impurity, or that he did not perform ablution and is in a state of minor ritual impurity. He must perform ablution and bathe from major ritual impurity if he has it, and then repeat his prayer. If he is the imam, the followers do not repeat it. If he did not realize it until after the prayer, he repeats it, but the followers do not repeat it if he did not notice until after the prayer. This is a matter that may be hidden from some people, and it may be confused with the matter of ritual impurity (najasah), and the ruling differs. Yes.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.