Part 5

Q. 213. What is the ruling on one who prays in garments that are impure when he does not know them to be so?

A. Ifa person prays in impure garments, and he did not know until after he prayed that they had become soiled by some filth, then the prayer is valid and he does not need to repeat it. This is because he did this forbidden thing unknowingly or forgetfully

'11 Reported by Al-Bukhari in the Book: The Penalty for Hunting, in the Chapter: What is Forbidden of Wearing Perfume for the Muhrim and the Muhrimah.

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and Allah, the Most Blessed, the Most High says: “Our Lord! Punish us not if we forget or fall into error.’"!}! And He, the Most High says:

“T have done so.”'?!

The Messenger of Allah #% prayed one day in his shoes and there was some filth on them, and during the prayer, Jibril, peace be upon him, came to him and informed him of that. So the Messenger of Allah #¥ took them off during the prayer ?!

and he did not repeat the prayer. This proves that whoever came to know of some impurities during the prayer, he may remove it, even though it is during the prayer. He should continue in his prayer, if it is possible for his ‘Awrah to remain covered after he removes it. Likewise, whoever forgot and then remembered during the prayer, he should remove this soiled garment, if his ‘Awrah remains covered. However, if he completed his prayer and then remembered after being finished, or he came to know of it after he had finished, he is not obliged to repeat it and his prayer is valid, as opposed to a man who prayed and he forgot to perform ablution. For example, if he had broken wind and then forgotten to perform the ablution, then prayed and then remembered after completing the prayer that he had not made ablution in that case, he must perform ablution and repeat the prayer. Likewise, if he was in a state of major ritual impurity (Janabah) and he did not know of it. Like one who had a

'2] Reported by Muslim in the Book of Faith, in the Chapter: Clarification That He, Most Glorified Does not Burden a Person Beyond His Ability.

'5] Reported by Al-Bukhari in the Book of Prayer, in the Chapter: Prayer Wearing Shoes.

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nocturnal emission and offered the moming prayer without making Ghusl due to ignorance of the fact on his part, then during the day, he noticed Mani on his garment in that case, he must perform Ghusl and repeat what he had prayed.

The difference between this matter and the first matter I mean the matter of Najasah'"' is that Najasah belongs to the category of leaving what is forbidden, while ablution (Wudu’) and Ghusl belong to the category of doing what is commanded. Doing what is commanded is something compulsory, something that a person must undertake and the act of worship is not complete without it. But as for removing filth, it is a matter of something which should be absent (i.e. the filth) and the prayer is not complete unless it is absent, so if it is present during the prayer during to forgetfulness or ignorance, then it does not harm, because no requisite of the prayer has been left out. And Allah knows better.

Q. 214. What is the punishment for allowing one’s garment to hang below the ankles if one intended to display arrogance, and what is the punishment of it if one did not intend to display pride and arrogance by doing so? How should we respond to one who cites as evidence the Hadith of Abu Bakr, may Allah be pleased with him?

A. If one intends to display pride and arrogance by letting his garment hang down below the ankles, then the punishment is that Allah, the Most High will not look at him on the Day of Resurrection, nor will He speak to him, nor will He absolve him and for him there will be a painful punishment.

- As for one who did not intend to display arrogance, his punishment is that what hangs down below the ankles will be punished in the Fire, because the Prophet # said:

") Najasah: Impurity, filth.

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wash V5 chet) She Va tata Gy Gt IR Y aisdy al 5 dts hath saat Sie “There are three persons whom Allah will not look at, nor will He speak to them, nor will He absolve them and for them is a painful punishment: The one whose garment hangs down, the one who performs good deeds and mentions them frequently and the one who swears falsely in order to sell his wares.""") The Prophet 3% said: wil gy J) a bs Joc eg iw “Whoever drags his garment on the ground out of pride and

arrogance, Allah will not look at him on the Day of Resurrection. "71

This is about the one who drags his garment out of pride and arrogance.

As for one who does not intend to display pride and arrogance, it is reported in Sahih Al-Bukhari on the authority of Abu Hurairah, may Allah be pleased with him, that the Prophet #% said:

“Whatever hangs down below the ankles from the Izar will be in the Fire."

'2] Reported by Al-Bukhari in the Book of Clothing, in the Chapter: Whoever Dragged His Garment on The Ground Due to Pride and Arrogance; and by Muslim in the Book of Clothing, in the Chapter: The Forbiddance of Dragging One’s Garment on the Ground Due to Pride and Arrogance.

') Reported by Al-Bukhari in the Book of Clothing, in the Chapter: Whatever Hangs Down Below the Ankles is in the Fire.

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He did not link it to pride and arrogance, nor is it correct to link it to them, according to the Hadith before it, because Abu Sa’id Al-Khudri, may Allah be pleased with him, said: The Messenger of Allah 2% said:

“ath ay ax i} a bs oo Ibs 2515) SE ae “The Izar of the Deliner is at the middle of his shin, and there is no sin (or he said: it is not a sin on him) if it falls anywhere between there and the ankles. And whatever is below that is in the Fire; and whoever drags his Izar on the ground out of pride, Allah will not look at him on the Day of Resurrection." This was narrated by Malik, Abu Dawud, An-Nasa’i, Ibn Majah and Ibn Hibban in his Sahih and it was mentioned in At-Targhib wat-Tarhib in: The Recommendation of Wearing a Qamis, page 88, vol. 3. The two acts are different, and the two punishments are different; and whenever the ruling and the cause differ, it is not possible to link the unconditional to the conditional, since this would necessitate a contradiction.

As for one who cites the Hadith of Abu Bakr, may Allah be pleased with him, as evidence against us, we say to him: There is no evidence in it for you for two reasons:

1. That Abu Bakr, may Allah be pleased with him, said: “One side of my Izar hangs low if I do not take care of it.”"?!

"I Reported by Imam Ahmad 3:5; and by Abu Dawud in the Book of Clothing, in the Chapter: Estimating the Place of the Izar (4093); and by Ibn Majah in the Book of Clothing, in the Chapter: The Place of the Izar, Where is it? (3573); and by An-Nasa’i in the Book of Adornment, in the Chapter: The Place of the Jzar and by Malik (2:217).

"21 Reported by Al-Bukhari in the Book of Clothing, in the Chapter: Whoever Dragged His Izar Without it Being Due to Pride and Arrogance.

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But Abu Bakr did not make his Izar hang down by his own choice. Rather, it would hang down itself, and in spite of this, he took care of it. Those who claim that they do not intend to display pride and arrogance by doing so, intentionally make their garments hang down, so we say to them: If you intended to lower your garments below the ankles without intending to display pride and arrogance, you will be punished for what hangs below the ankles in the Fire, and if you dragged your garments on the ground due to pride and arrogance, you will be punished for something greater than that: Allah will not speak to you on the Day of Resurrection, nor will He look at you, nor will he absolve you and you will have a painful punishment.

2. That the Prophet #% absolved Abu Bakr, and testified that he is not one of those who do that out of pride and arrogance. Has any of those people been given this absolution and testimony?! But Satan makes a way for some people following the doubtful things, in the evidences of the Book (of Allah) and the Sunnah, in order to exonerate themselves of what they did, and Allah guides whom He wills to the Straight Path. We ask Allah that He guide and pardon us all. Written on 29/6/1399 A. H.

Q. 215. If a person prayed and then it became clear that he had made Hadath which necessitated Ghusl (what should he do)?

A. Every person who prays and then finds after the prayer that he has major or minor Hadath then it is incumbent upon him to purify himself from this Hadath and to repeat the prayer, because the Prophet # said:

“Allah does not accept prayer without purification.”"")

"1 Reported by Muslim in the Book of Purification, in the Chapter: The Obligation to Purify Oneself for Prayer.

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Q. 216. If a person had a nosebleed while he was praying, what is the ruling? Does it make the clothing impure?

A. A nosebleed does not nullify the ablution, whether it is much or little. Likewise, everything that is emitted from the body — besides what comes from the two Sabils'!! - does not nullify ablution, like vomit and pus. They also do not invalidate ablution, whether it be much or little, because this has not been confirmed from the Prophet #2, and the basic principle is that one remains in a state of ritual purity, because this state of purity has been confirmed by legal evidence. And whatever was confirmed by legal evidence cannot be removed except by another legal evidence. There is no evidence that a bodily emission from other than the two Sabils nullifies ablution. So based upon this, ablution is not invalidated by a nosebleed, or by vomiting, whether it be much or little. But if it annoys you during your prayer and you are unable to complete it with humility, then there is no sin upon you if you leave the prayer at that time. Likewise, if you feared that you will soil the Masjid with this blood pouring out, then you must leave so that you do not soil the Masjid. As for the blood which spills on the clothing, it does not make it impure.