Instance when it is not necessary for the body and clothes to be Pak
856. In the following three cases, the prayers offered by a person will be valid, even if his body or dress be Najis:
And the rules of these five situations will be explained in details later.
857. If the body or the dress of a person wishing to pray is stained with blood from wound or sore etc., if it such that washing the clothes of replacing them is difficult for people mostly, then he can pray Namaz with that blood as long as the wound or the sore has not healed up. And the same applies to pus, which may flow out with blood, or any medicine which became Najis, when applied to the wound or the sore.
858. If blood on the dress or the body of a person who is praying, originates from a small cut or wound which can be healed easily, and which can be washed clean, and is more than one dirham, then his Namaz is void.
859. If any part of the body or the dress, which is away from the wound, becomes Najis owing to the fluid which oozes out from the wound, it is not permissible to offer prayers with it. However, if a part of the body or dress around the wound becomes Najis, owing to suppuration, there is no harm in offering prayers with it.
860. If the body or dress of a person is stained with blood or from a wound which is within one's mouth, nose etc., he can offer prayers with that blood in the case where it has not exceeded its usual extent. However, it is recommended for him not to pray in with such a body or dress. Similar is the case for the blood of piles, if it is from internal piles, but if the blood is from external piles, then it is permissible to offer prayers with it and observing the stated precaution is not compulsory.
861. If a person has a wound on his body and he sees blood on his body or dress which is bigger than the area of a dirham and does not know whether it is from his wound or some other blood, as an obligatory precaution, he should not pray with it.
862. If a person has several wounds, but they are so near one another that they may be treated as one, there is no harm in offering prayers with their blood, as long as they have not healed. However, if they are separate, such that each one is considered as an independent wound, then he should wash and make his body and dress Pak each time when a wound is healed up.
863. If the clothes or the body of a person praying, is stained with the blood of Hayz, however little, the Namaz will be void. And as a precaution, the same rule applies to the blood of Nifas, Istihaza and the blood from sources which are essentially Najis, like a pig, a carcass, or an animal whose meat is Haraam.
As regards other bloods, like the blood from a human body, or from an animal whose meat is Halal, there is no harm in offering prayers with them, even if they are found at several places on the dress or the body, provided that, when added together, their area is less than that of a dirham.
864. If blood stains one side of the dress, and then seeps through to the other side, it will be considered as one. However, if the other side of the dress gets smeared with blood separately, each one will be considered as a separate blood. Therefore, if blood on both sides is less than a dirham in area when put together, Namaz will be valid with them. But if it exceeds the area, then Namaz will be void.
865. If blood falls on a dress which has a lining, and reaches it, or falls on its lining and reaches the upper part of the dress, each of them will be considered separate blood, unless they are so joined together, that it would be customarily be considered as one blood. Hence if the area of the blood of the dress and that of the lining, when
added together, are less than the area of a dirham, the prayers offered with them will be in order, and if they are more, the prayers offered with that blood will be void.
866. If the area of the blood on one's body or dress is less than that of a dirham, and some moisture reaches it and spreads over its sides, the prayers offered with that blood is void, even if the blood and the moisture which has spread there, is not equal to the area of a dirham. However, if the moisture and blood collectively doesn’t equal the area of them, and it also doesn’t stain the edges, then offering prayer with it is objectionable; but it is not objectionable if the water dissolves in blood.
867. If there is no blood on the body or dress of a person, but it becomes Najis because of contact with some moisture mixed with blood, prayers cannot be offered with it, even if the part which has become Najis is less than the area of a dirham.
868. If the area of the blood present on the body or dress of a person is less than that of a dirham, but another Najasat reaches it, like when a drop of urine falls on it, it is not permissible to offer prayers with it, regardless of whether this extraneous Najasat reaches the body or the dress or not.
869. If small dresses belonging to a person offering prayers, like his socks or scalp cap, which cannot possibly cover his private parts, become Najis, and if they are not made of the parts of a carcass or an animal whose meat is Haraam to eat, the prayers offered with them will be in order. And there is also no objection if one offers prayers with a Najis ring.
870. As per recommended precaution, a person offering prayer should not carry with him Najis things, which cannot cover the private parts, like Najis handkerchief, key and knife.
871. A mother who is nursing a child and does not have more than one dress, if she cannot buy, rent or borrow another dress, she must wash her clothes once in a day with water. Even if her dress becomes impure till the next day because of the child’s urine, she can offer prayer in that dress. However, as per obligatory precaution, she should wash her clothes near the time of Asr in order to offer Zuhr and Asr prayers. Moreover, if she has more than one dress but it is not possible for her to wear each one of them, then if she washes all of them once a day, it is sufficient for her. In the case where someone other than the mother is nursing the child, there is Ishkaal whether the ruling will be applicable on her or not.
872. If the dress of a man who is nursing a child becomes Najis from a child’s urine, he cannot offer prayer with that dress.