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Does Carrying A Child On Whom There Is Some Najaasah (impurity) Render The Prayer And Wudoo’ Invalid?

Nigeria Student Forum / Books/Literature/Writing / Muslim's Forum / Does Carrying A Child On Whom There Is Some Najaasah (impurity) Render The Prayer And Wudoo’ Invalid? (10) Views

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Rufai Oladimeji
, Nigeria.
Question

Does carrying a child on whom
there is some najaasah whilst
praying render the prayer and
wudoo’ invalid?

Answer

Praise be to Allah.
Firstly:
One of the conditions of prayer
being valid is avoidance of najaasah
on one’s body and garment and in
the place where one is praying. If a
person prays when there is some
najaasah on his clothes or body, or
carries a child who has some
najaasah on him, or carries a bottle
in which there is some najaasah, his
prayer is rendered invalid according
to the majority of scholars, but his
wudoo’ is not rendered invalid.
Ibn Qudaamah (may Allah have
mercy on him) said in al-Mughni
(1/403): If the worshipper carries a
sealed bottle in which there is some
najaasah, his prayer is not valid,
because he is carrying an impurity
that could not be overlooked, so it is
similar to the case if the najaasah
was on his body or clothes.
End quote.
See: al-Mawsoo‘ah al-Fiqhiyyah,
40/99; al-Majmoo‘, 3/157; Kashshaaf
al-Qinaa‘, 1/289

Secondly:
Nullification of the prayer only
occurs if the worshipper carries the
child knowing that there is some
najaasah on him. If he did not
know, or he knew that there was
some najaasah on him, but when he
picked him up he had forgotten
about it, then his prayer is still
valid.
An-Nawawi (may Allah have mercy
on him) said in al-Majmoo‘, 3/163:
With regard to scholarly opinions on
one who prays with some najaasah
on him that he forgot about or was
unaware of, the more correct view
according to our madhhab is that he
has to repeat the prayer. This is the
view of Abu Qilaabah and Ahmad.
However the majority of scholars
say that he does not have to repeat
it. Ibn al-Mundhir narrated that
from Ibn ‘Umar, Ibn al-Musayyab,
Tawoos, ‘Ata’, Saalim ibn ‘Abdullah,
Mujaahid, ash-Sha‘bi, an-Nakha‘i, az-
Zuhri, Yahya al-Ansaari, al-Awzaa‘i,
Ishaaq and Abu Thawr. Ibn al-
Mundhir said: This is also my
opinion. It is also the view of
Rabee‘ah and Maalik. The evidence
for it is strong and it is the
favoured view. End quote.
Al-Mirdaawi said in al-Insaaf, 1/486
The words “If he realised (after
finishing the prayer) that it was
present whilst he was praying, but
he was unaware of it or forgot it,
then there are two opinions.
One opinion says that his prayer is
valid. This is the correct view
according to the majority of later
scholars and was the view favoured
by the author [i.e., Ibn Qudaamah]
… and Shaykh Taqiy ad-Deen [i.e.,
Ibn Taymiyah]
The second opinion says that his
prayer is not valid and he has to
repeat it. And this is what we think
is the correct view. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah
have mercy on him) said:
If (a person) prays with some
impurity on his body, i.e., some
najaasah got on him and he did not
wash it off, or there is some
impurity on his garment or in the
place where he is praying, then his
prayer is not valid according to the
majority of scholars. But if he was
not aware of this najaasah, or he
was aware of it but then he forgot
to wash it off until he had
completed his prayer, then his
prayer is valid and he does not have
to repeat it. The evidence for that is
that the Prophet (blessings and
peace of Allah be upon him) led his
Companions in prayer one day and
took his shoes off (whilst praying),
and the people took their shoes off.
When the Prophet (blessings and
peace of Allah be upon him) had
finished the prayer, he asked them
why they had taken their shoes off
and they said: We saw you take off
your shoes so we took off our
shoes. He said: “Jibreel came to me
and told me that there was some
impurity on them.” If the prayer
was to be deemed invalid because of
the najaasah when he was unaware
of it, then the Prophet (blessings
and peace of Allah be upon him)
would have started the prayer all
over again.
So avoiding impurities on the body
and clothes and in the place where
one prays is one of the conditions of
prayer being valid. But if a person
did not avoid impurity because he
was unaware of it or because he
forgot, then his prayer is still valid
whether he knew about it before he
prayed then forgot to wash it off, or
he did not find out about it until
after he had prayed.
If you were to say: What is the
difference between this and one
who prays without wudoo’ because
he forgot or was unaware (of the
ruling), as the one who prays
without wudoo’ because he forgot or
was unaware (of the ruling) was
instructed to repeat it, but the one
who prays with some impurity
because he forgot or was unaware
(of it) is not instructed to repeat it?
Our answer is: The difference
between them is that wudoo’ or
ghusl come under the heading of
doing something that is enjoined,
whereas avoiding impurity
(najaasah) comes under the heading
of refraining from something that is
prohibited. Failing to do something
that is enjoined cannot be excused
on the grounds of ignorance or
forgetting, unlike doing something
that is prohibited.
End quote from Majmoo‘ al-Fataawa,
12/390
And Allah knows best.

islamqa.info/en/answers/136524/does-carrying-a-child-on-whom-there-is-some-najaasah-impurity-render-the-prayer-and-wudoo-invalid

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