854. There are three instances—the details of which shall follow—where if the body or clothing of the one praying is najis, his prayer is valid.
a. When one’s body or clothing has become najis with the blood from a wound, cut or boil on his body.
b. When one’s body or clothing has become najis with blood, the area of which is smaller than that of a dirham. The size of a dirham—with regards to the amount of blood that is excusable in prayer—is approximately the size of the top-most joint of the index finger.
c. When one is compelled to pray with a najis body or najis clothing.
The one instance where it is permissible to pray with najis clothing is when one’s smaller articles of clothing, such as his socks or kufi, are mutanajjis. The rulings for these four instances shall be elaborated in the subsequent articles.
855. If there is blood from a wound, a cut or a boil on one’s body or clothing, and pouring water over the body or clothing, or taking off the clothing, causes hardship for the common person, one can pray with the blood until the wound, cut or boil heals. The same applies if the pus that oozed out with the blood, or the ointment that was applied on his wound, became najis, and is stuck to his clothes or his body.
856. If a person prays with the blood of a cut or a wound that usually heals within a short period, and washing it is not difficult for the common person, and it is not smaller in size than a dirham, his prayer is invalid.
857. If a part of one’s body or clothing that is at a distance from the wound, becomes najis by means of wetness or fluid from the wound, it is not permissible to pray with it. However, if an area of the body or clothing that is usually stained by the wound or becomes najis by means of its wetness, there is no problem in praying with it.
858. If the body or clothing of a person contacts blood from internal piles, or a wound within the mouth or the nose, or wounds similar to these, it is apparently permissible to pray with it. However, if the blood is from external piles, then it is definitely permissible to pray with it.
859. If a person who has a wound on his body, discovers blood on his body or clothing equal to or greater than the size of a dirham, but does not know whether it is the blood from the wound or not, it will not be permissible for him to pray with it.
860. If there are numerous wounds on the body, the proximity of which is so nominal that they are all considered as one wound, there is no problem in praying with their blood until they all heal. However, if the distance between them is such that each is deemed to be a wound on its own, one must make his clothes and body ÔÁhir from the blood of each wound that heals, if it is not smaller than a dirham.
861. If the blood of a dog, a pig, an animal whose meat is forbidden, a carcass, a kÁfir who is not from the Ahl al-KitÁb, or the blood of ÎayÃ, is found on the body or clothing of one who is praying, his prayer is invalid, even if it be the size of the tip of a needle. Based on obligatory precaution, the blood of nifÁs and istiÎÁÃah have the same ruling.
However, there is no problem in praying with other instances of blood, such as blood from a human body that is not essentially najis, or the blood of an animal whose meat is permissible to consume, even if it be found on numerous parts of the body, provided the total area covered by the blood is lesser than a dirham.
862. Blood that flows onto clothing without lining in such a manner that it soaks through to the other side, is deemed as one blood. However, if the other side is separately stained with blood, each is to be deemed a separate instance of blood. Therefore if the blood on both sides—in the case the blood soaks through without lining—is smaller than that of a dirham, it is permissible to pray with it and if it is equal to or greater than a dirham, prayer with it is invalid.
863. If blood flows onto clothing with lining in such a manner that it seeps onto the lining, or blood that flows onto the lining and soaks through to the exterior, each must be consider a separate instance of blood. Therefore, if the blood on the clothing and the lining is less than a dirham, prayer with it is valid. If however, it is equal to or greater than a dirham, prayer with it is invalid.
864. If the blood on one’s body or clothing is lesser than a dirham and it comes in contact with some wetness, resulting in its surrounding becoming najis, prayer with it is invalid even if the blood and the wetness be lesser than a dirham. However, if the wetness solely contacts the blood and not its surroundings, there is no problem in praying with it.
865. If the body or clothing is not contaminated with blood, but through making a moist contact with blood, they become najis, it is not permissible to pray with it even if the najis area is smaller than a dirham.
866. If the blood on the body or clothing, the area of which is smaller than that of a dirham, contacts another najÁsah, such as urine, it is not permissible to pray in it.
867. If smaller articles of clothing, such as socks or kufi, which are insufficient for covering the private parts, become najis, it is permissible to pray wearing them as long as they do not contravene the other conditions of the clothes of one who is praying, like not being made from the parts of a carcass, an ayn al-najÁsah or an animal that is forbidden. There is also no problem in praying with a najis ring.
868. It is permissible to have najis items with oneself, such as a tissue paper, a key or a knife during prayer.
869. If one knows the area of the blood on the body or clothing is smaller than that of a dirham, but suspects it is from the blood for which there is no exemption, it is permissible to pray with it and it is not necessary to wash it.
870. If one knows the area of the blood on the body or clothing is smaller than that of a dirham, but does not know that it is from the blood for which there is an exemption, and he prays with it, but realizes later that it is from the blood which is not exempted, it is not necessary for him to repeat the prayer. Similarly if he conceives the blood to be less than a dirham, but after completing his prayer he realizes it is greater than a dirham, it is not necessary for him to repeat the prayer.
