Question:
As-Salamu alaykum,
We have been taught that if one realizes after prayer that physical impurity (najasah) was on one’s clothing during prayer – without knowing – then the prayer is still valid. We have also been informed by another teacher that if part of one’s nakedness (‘awra) becomes exposed during prayer – without knowing – that the prayer is invalid due to one of the conditions for prayer being broken. Is there a difference of opinion on these matters? Are some conditions more absolute than others regardless of knowledge of them being broken till after the prayer?
Answer:
Wa alaykum salam wa rahmatuLlahi wa barakatuHu,
Being free from unexcused impurities is a condition of the prayer’s validity. Therefore one’s prayer is invalid if performed with an impurity. Khatib mentioned:
وطهارة النجس الذي لا يعفى عنه في ثوبه أو بدنه حتى داخل أنفه أو فمه أو عينه أو أذنه أو مكانه الذي يصلي فيه، فلا تصح صلاته مع شيء من ذلك ولو مع جهله بوجوده إلخ
“Being pure from inexcusable impurity on one’s garment or body, even inside one’s nose, mouth, eye, ear, or on the place where the prayer is performed [is a condition. The prayer is invalid [if performed] with anything of [what was mentioned], even if the one praying was ignorant of its presence.” (Iqna’ w/ Bujayrimi v. 2, p. 92)
Therefore even if one prayed without being aware of the impurity, the prayer is invalid. Similarly the place on which one prays must be pure. Also Imam Nawawi mentioned:
ولو صلى بنجس لم يعلمه وجب القضاء في الجديد
“And if one prayed with an impurity while he did not know it, then making it up is obligatory according to the relied-upon view [jadid].” (Minhaj al-Talibin w/ Khatib v. 1, p. 411)
As indicated to in Minhaj, there is a difference of opinion on the issue. In Kifayat al-Akhyar, the difference is explained thus:
إذا صلى بنجاسة لا يعفى عنها وهو جاهل بها حال الصلاة سواء كانت في بدنه أو ثوبه أو موضع صلاته فإن لم يعلم بها البتة فقولان الجديد الأظهر يجب عليه القضاء لأنها طهارة واجبة فلا تسقط بالجهل كطهارة الحدث والقديم أنه لا يجب ونقله ابن المنذر عن خلائق واختاره وكذا النووي اختاره في شرح المهذب اه
“If one prays with an inexcusable impurity being ignorant of it during prayer, regardless as to if it is on his body, garment, or the place of prayer, and he is in no way aware of it, then there are two opinions. The relied-upon [jadid azhar] is that it is obligatory for him to make it up because it is an obligatory purification and thus not removed by ignorance, like purification from ritual impurity. And the other view [qadim] is that it is not obligatory. This has been transmitted by Ibn al-Mundhir from various authorities, and he made it is personal opinion; as did Imam Nawawi in Sharh al-Muhadhdhab.” (Kifayat al-Akhyar p. 116)
Thus purity of body, clothing, and place is a condition for the prayer’s validity. And one’s prayer must be repeated even if one was unaware of the impurity. The opinion of some authorities maintains that one need not make up the prayer if one was unaware of the impurity.
A condition must precede the prayer, and be present throughout. There are five conditions specific to the prayer’s validity. They are: 1) knowing that the prayer’s time has entered, 2) facing the direction of prayer, 3) covering one’s nakedness, 4) being pure from ritual impurity, and 5) being free from physical impurity. (Minhaj al-Talibin /w Khatib v. 1, p. 395-411)
And Allah knows best.
Shafiifiqh.com Fatwa Dept.