Fatwa Panel of the Week – Volume02 Issue29
Rulings Related to the Clothing:
Here are the continuing rules related to the clothing, according to the fatwas of the Grand Religious Authorities:
Grand Ayatollah Khamenei, Grand Ayatollah Sistani, and Grand Ayatollah Makarem Shirazi (may their eminence be preserved)
Cases in which the prayer is valid despite the impurity of the body or clothing of the person praying:
1. If the body or clothing of the person praying becomes impure due to blood from a wound, injury, or boil.
| Ayatollah Khamenei | Ayatollah Sistani | Ayatollah Makarem Shirazi |
| If there is blood from a wound, injury, or boil on the body or clothing of the person praying and washing the body or clothing or changing the clothing would be difficult and cause hardship either for most people or for that individual, then as long as the wound, injury, or boil has not healed, they may pray with that blood.
Likewise, pus that comes out mixed with blood, or medicine applied to the wound which becomes impure, has the same ruling. If one is certain that the blood on their body or clothing is of the type with which prayer is valid, but after the prayer discovers that it was of the type that invalidates the prayer, their prayer is still valid. |
Same as Ayatollah Khamenei’s Fatwa. | Same as Ayatollah Khamenei’s Fatwa. |
2. If the amount of blood is less than the size of one fingertip (index finger joint).
If the body or clothing of the person praying is stained with blood other than that mentioned in the previous case, then if the amount of blood is less than the size of one fingertip (index finger joint), the prayer is valid under the following conditions:
If the body or clothing has not been directly stained with blood but has become impure (mutanajjis) due to contact with blood—such as when the wet hand or garment of the person praying touches dried blood and becomes impure without the actual blood transferring—then, even if the area that became impure is less than the size of a fingertip, it is not permissible to pray with it. If the actual blood (the visible substance) is removed from the body or clothing, but the area is not purified (with water), then as long as the impurity is within the permissible limit, one may pray with it. |
Allowed if under a dirham (~size of the index-fingertip), with these conditions:
1. Blood is pure (not mixed with pus, medication, etc.). 2. It is not menstrual, post‑natal (nifās), or irregular bleeding (istiḥāḍa). 3. It is not from inherently impure animals (e.g., dogs, pigs), carrion, forbidden meat, or from a non‑Muslim disbeliever. If that small amount is removed but the stain remains unwashed, prayer remains valid. Moisture spread invalidates prayer: If water carries the impurity to surrounding areas—even within small amount—the prayer is invalid. However, if moisture touches only the blood without spreading it, the prayer remains valid. Other impurities: If another impurity (e.g., urine) touches that small blood spot—even only the spot—the prayer is invalid. |
· Small blood (<dirham/fingertip) is excused and does not invalidate prayer, provided it is not menstrual, post‑natal, irregular, from impure animals (dogs, pigs), carrion, forbidden meat, or from a disbeliever—reflecting the obligatory precaution.
· Multiple spots under fingertip size are combined: valid if total remains below threshold. · Stain removed but not washed: still valid for prayer. · Transfer by moisture: If a wet part contacts dried blood (no actual blood transferred) and becomes impure—even < fingertip—prayer is invalid. · Contamination by other impurity (e.g., urine) on that blood spot invalidates prayer. |
3. If small garments become impure due to contact with a najis (impure) substance.
| If small garments of the person praying—such as socks, gloves, and skullcaps, which cannot be used to cover the private parts—as well as items like rings, bracelets, and similar objects, come into contact with a najāsah (impurity) and become impure, the prayer is still valid with them. | · If small items of clothing that cannot cover the ‘awrah—such as socks or caps—become impure, prayer remains valid, provided the items are not made from inherently impure animals (e.g., dog or pig). Rings are permitted even if impure.
· Other small impure objects (e.g., keys, handkerchiefs) do not invalidate prayer if carried during prayer. |
Same as Ayatollah Khamenei’s Fatwa. |
4. If one is carrying impure (najis) items during Prayer.
| If a person carries impure (najis) items such as a handkerchief, keys, or a knife during prayer, the prayer is problematic (i.e., objectionable or potentially invalid).
However, if someone is compelled—due to cold weather, lack of water, or similar circumstances—to pray with an impure body or clothing, their prayer is valid. |
He clearly states in his rulings that it is permitted to have impure objects—such as a najis handkerchief, key, or knife—with you during prayer. This also applies to impure clothing being carried but not worn. | carrying impure objects (e.g., handkerchief, keys) that are not used to cover the ‘awrah does not invalidate the prayer. However, it’s recommended (mustahabb) to avoid having impure garments that can cover the private parts on one’s person—even if not worn—though this is a recommendation, not a requirement. |
5. If one is compelled to wear impure (najis) clothing for Prayer.
| If someone is compelled—due to cold weather, lack of water, or similar circumstances—to pray with an impure (najis) body or clothing, their prayer is valid. | Same as Ayatollah Khamenei’s Fatwa. | Same as Ayatollah Khamenei’s Fatwa.
Note: A woman who is caring for a child and cannot easily obtain clean (ṭāhir) clothing for prayer may perform her prayers in the same clothing, even if it becomes impure with the child’s urine, as long as she washes it once during a 24-hour period. However, as a precaution, it is recommended that she wash her clothes before performing the first prayer. |
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