Firstly, scholars have differed regarding the issue of invalidating ablution with the exit of blood. The opinions can be summarized as follows:
- The exit of blood, whether in large or small quantities, invalidates ablution if separates the wound area. This is the opinion of the Ḥanafiy scholars.
- The exit of blood only invalidates ablution if it is nasal bleeding, but if it is from another part, such as a wound, it does not invalidate ablution.
- The exit of blood in any form does not invalidate ablution. This is the opinion of the majority of the Shāfi῾iy and Ḥanbaliy schools.
Secondly, scholars have differed regarding the cleanliness of the body and clothing from impurities during prayer:
Some argue that it is obligatory but does not nullify the prayer if neglected. The majority of the four schools, however, believe that it is a condition for the validity of the prayer.
They base their argument on the verse: “And your clothing purify” [Al-Muddathir: 4], and the Ḥadīth where the Prophet (peace be upon him) passed by two graves and said: “They are being punished, but they are not being punished for a major sin. One of them used not to clean himself from urine.” [Narrated by Ibn Ḥibbān].
However, two conditions are required for the obligation of this type of purity:
- Knowledge: Knowledge of the location of the impurity.
- Capability: The ability to remove it.
If one of these conditions is not met, the obligation falls away.
If a person binds his wound to prevent it from reopening or becoming contaminated, he is excused due to hardship, as mentioned in the Quran: “And He [Allāh] has not placed upon you in the religion any difficulty” [Al-Ḥajj: 78]. In a Ḥadīth narrated by Al-Bukhāriy, it is mentioned that ῾Umar prayed while his wound was bleeding.
Fatwa issued by Dr. Khālid Naṣr
