Conditions of dress for praying

804. There are six conditions for the dress used in Namaz:

A. It should be Pak.

B. It should be Mubah, as an obligatory precaution.

C. It should not be made of the parts of a dead body.

D. It should not be made of carcass, whose meat is Harram.

E. If a person who offers prayers is a male, his dress must not be made of pure silk, and embroidered with gold. The details of these will follow later.

First Condition

805. The dress of a person who offers prayers should be Pak. Therefore, if he prays with Najis body, or dress, in normal situations, his prayers would be void.

806. If a person did not care to know that Namaz offered with Najis body or dress is void, and he prayed in that state, his prayers is void.

807. If a person did not care to learn the rule that a particular thing is Najis, like, if he does not know that the sweat of Nejasat eating camel is Najis, and he prayed with it, his prayer is void

808. If a person was sure that his body or dress was not Najis, and came to know after Namaz, that either of them was Najis, the prayers are in order; but, as a recommendatory precaution, he must pray again.

809. If a person forgets that his body or dress is Najis, and remembers during Namaz, or after completing Namaz, he should offer the prayers again. And if the time has lapsed, he should give its Qadha.

810. If a person has ample time at his disposal while offering prayers, and he realizes during the prayers that his clothes are Najis, and suspects that they may have been Najis before he started the prayers, he should wash it, or change it, or take it off, provided that in so doing, his Namaz does not become invalidated, and continue with the Namaz to its completion. But if he has no other dress to cover his private parts, or washing the dress, or taking it off may invalidate his Namaz, he should, as an obligatory precaution, repeat his Namaz with Pak clothes.

811. When a person is praying, and the time at his disposal is short, and during the prayers he realizes that his clothes are Najis, and suspects that they may have been Najis before he started the prayers, he should wash it, change it or take it off, provided that in so doing his Namaz is not invalidated, and complete the Namaz. But if he has no other clothes which would cover his private parts if he took off the dress, nor can he wash or change it, he should complete his Namaz with the same Najis dress, and his Namaz is in order.

812. When a person is praying, and the time at his disposal is short, and during the prayers he realizes that his body has become Najis, suspecting that it may have been so before he started the prayers, he should wash that Nejasat off his body, if in so doing his Namaz is not invalidated. But if it invalidates, then he should complete his Namaz in the same state, and his Namaz will be valid.

813. If a person doubts whether his body or dress is Pak, and if he did not find anything Najis after investigation, and prayed, his Namaz will be valid even if he learns after Namaz that his body or dress was actually Najis. But if he did not care to investigate, then as an obligatory precaution, he will repeat the prayers. If the time has lapsed, he will give its Qadha.

814. If a person washes his dress, and becomes sure that it has become Pak, and offers prayers with it, but learns after the prayers that it had not become Pak, his prayers should be repeated and if the time has lapsed, he must give its Qadha

815. If a person sees blood on his body or dress, and is certain that it is not one of the Najis bloods, like, if he is sure that it is the blood of a mosquito, and if after offering the prayers, he learns that it was one of those bloods with which prayers cannot be offered, his prayers are in order.

816. If a person is sure that the blood which is on his body or dress, is a type of Najis blood which is allowed in Namaz, like, the blood from wound or a sore, but comes to know after having offered his prayers, that it is the blood which makes prayers void, his prayers is in order.

817. If a person forgets that a particular thing is Najis, and his wet body or dress touches that thing, and then he offers prayers forgetfully, recollecting after the prayers, his prayer is in order. In such situation, if he does Ghusl without first making his body Pak, and then proceeds to pray, both is Ghusl ad Namaz will be void; unless he is sure that in the process of doing Ghusl, his body also became Pak. Similarly, if any part f Wudhu is washed without first making it Pak, ad prayers are offered, both Wudhu and the prayers will be void.

818. If a person possesses only one dress, and if his body and dress both are Najis, and if the water in his possession is just enough to make one of them Pak, he must make the body Pak and pray according to the rules mentioned before for bare body prayer. If it is not possible to take out the dress because of cold weather or some other excuse, and if the Nejasat of both (body and dress) are the same, for example, they are contaminated with urine or blood, or if the Nejasat of body is more than dress, for example, its Nejasat is urine which must be washed two times with less than Kurr water, as an obligatory precaution, he must wash body. But if the Nejasat of dress is more, or more intense, he can either wash this or that as he wishes.

819. One who has not any dress other then a Najis dress and the time is short and he does not expect to make it Pak, must pray according to the rules of bare body prayer as was said before, but if the same person cannot remove his clothes because of cold weather or some other excuse, he should pray with that clothes and his Namaz is in order.

820. If a person has two sets of dresses, and knows one of them is Najis, but does not know which, and has sufficient time at his disposal, he should offer prayers with each one of them. For example, if he wishes to offer Zuhr and Asr prayers, he should offer one Zuhr prayer and one Asr prayer with each set. However, if the time at his disposal is short, he may offer the prayers according tot he rules of bare body prayer which was described before, as an obligatory precaution, and offer its Qadha later with Pak clothes.

Second Condition

821. The dress, which a person uses for offering prayers should be Mubah, as an obligatory precaution. Hence, if a person knows that it is Haraam to use an usurped dress, and intentionally offers prayers with the usurped dress or a dress which some parts of it is usurped, as an obligatory precaution, his prayers would be void. But as a precautionary action, he must repeat it with unusurped dress.

822. If a person knows that it is Haraam to wear usurped dress, but does not know that it makes prayers void; and if he intentionally offers prayers with usurped dress, as an obligatory precaution, his prayer is void and he must repeat it with unusurped dress.

823. If a person does not know that his dress is usurped, or forgets about being usurped, and offers prayers with it, his prayers is in order, provided that he himself is not the usurper. If he himself is the usurper, his Namaz, as a precaution, will be void and he should repeat it with unusurped dress.

824. If the usurped items are small or big (such as beads, handkerchiefs, etc.) and they are carried by the person who offers prayer, these will not invalidate his Namaz

825. If a person offers prayer with usurped dress because of preserving his life or avoiding its theft, his prayer is in order.

826. If a person does not know or forgets that his dress is a usurped one, and realizes it during prayers, he should take off that dress, provided that his private parts are covered by another thing, and he can take off the usurped dress immediately without the continuity of the prayers being broken. And if his private parts are not covered by something else, or he cannot take off the usurped dress immediately, or the continuity of the prayers is not maintained if he takes it off, and if he has time for at least one Rak’at, he should break the prayers and offer prayers with a dress which has not been usurped. But if he does not have so much time, he should take off the dress while praying, and complete the prayers according to the rules applicable to the prayers by the naked.

827. If one buys a dress with the money whose Khums is not paid, it is the same as praying usurped dress for the purpose of Namaz and prayer in that dress is void. But if he buys it by committing himself to do same act and while making the transaction he intends to pay its money from a particular sum of money whose Khums is not paid, if he does not have some other money whose Khums must be paid, then his prayer is in order and otherwise it is void.

Third Condition

828. The dress of the person should not be made of the parts of the dead body of an animal whose blood gushes when killed. And the recommended precaution is that even if the dress is made of the parts of the dead body of an animal whose blood does not gush (for example, fish or snake), it should be used while offering prayers.

829. If a person who offers prayers carries with him parts from a Najis carcass, which are counted as living parts, like, its flesh and skin, the prayers are void, even if it is not his dress.

830. If a person who offers prayers has with him parts from a carcass, whose meat is Halal, and which is not counted as a living part, e.g. its hair and wool, or if he offers prayers with a dress which has been made from such things, his prayers are in order.

831. If a person does not have any other dress except than what is usurped and made of carcass and he is not obliged to dress, he must pray according to the rules of bare body which was mentioned before.

Fourth Condition

832. The dress of a person who is offering Namaz should not be made of any animal whose meat is Haraam. Even if one hair of it is along with him, his prayer is void.

834. If hair and sweat and saliva of another person is on the body, or the dress of a person offering prayers, there is no harm in it. Similarly, there is no harm if wax, honey or pearls are with him while he prays.

835. If the person offering prayers doubts whether his dress is made of the parts of an animal whose meat is Halal, or with the parts of the animal whose meat is Haraam, he is allowed to offer prayers with it, irrespective of whether it has been made locally or imported.

836. It is not known whether a pearl oyster is one of the parts of an animal whose meat is Haraam, therefore, it is permissible to offer prayers with it and if he knows that it is oyster and thinks it may not have any meat, there is no harm in praying with it.

837. There is no harm in wearing pure fur, while offering prayers. Obligatory precaution is that one should not offer prayers with the hide of a squirrel.

838. If a person prayed with a dress about which he did not know that it was made of the parts of an animal whose meat is Haraam, or if he forgot about it, he should, as an obligatory precaution, pray again.

839. Praying with artificial leathers, which are made of plastic and similar materials is permissible. However, if one doubts whether a article is made of natural or artificial leather or made of any Halal or Haraam animal’s carcass, his prayer is in order.

840. If one does not have any dress except than what is made of Haraam animals, if he has to dress, he can offer prayer with that and if he is not obliged, he can act as was mentioned about naked prayer and as an obligatory precaution, he must pray with that dress once again.

Fifth and Sixth Conditions

841. Wearing dress made of gold embroidery is Haraam for men and his Namaz is void, but it is permissible for women in Namaz and other occasions.

842. It is Haraam for men to wear gold, like hanging a golden chain on one’s chest,and the prayers offered wearing these things will be void and as an obligatory precaution, using gold spectacles should be avoided. But women are allowed to wear these things in prayers or otherwise.

843. If a man does not know that his ring or clothes are made of gold and he offers prayer with them, his Namaz is in order. But if he forgets that and prays with them, as an obligatory precaution his Namaz is void.

844. It is Haraam for men to wear gold as ornament or clothes, whether it is visible or not and Namaz with that is void. So, if the underwear of a man is gold embroidered or he wears a gold chain in his neck, even if it is not visible, it is Haraam and his Namaz is void.

845. Clothes of a man who is offering prayers should not be made of pure silk and also, as an obligatory precaution, things like scalp cap which are not solely able to cover private parts, if they are made of pure silk, Namaz is void and they are, otherwise, Haraam for men to wear.

846. If the entire lining of a dress or a part of it is made of pure silk, wearing it is Haraam for a man, and offering prayers with it will make it void.

847. If a golden ring or chain and like are in a man’s pocket, there is no harm in it, and his prayer is not void.

848. If a man does not know whether a particular dress is made of pure silk or of something else, it is permissible for him to wear it, and there is also no harm in offering prayers wearing it.

849. There is no harm if a silken handkerchief, or anything similar is in the pocket of a man, it does not invalidate the prayers.

850. A woman is allowed to wear silken dress in Namaz, and at all other times.

851. When one is helpless, having no alternative, one can wear usurped dress or dress made of gold fabrics, or made of carcass or of silk. Similarly, if a person is obliged to wear a dress, and has no other dress but one of those mentioned and his excuse will not be removed before the end of time, he can offer prayers with such dresses

852. If clothes of a man who is offering prayer is made of a mixture of silk and other things, his prayer is in order, provided that the other thing is made of something permissible for prayer; but if it is so little that it does not matter, prayer with that clothes is not permissible.

853. If a person does not have any dress but the one made of pure silk or gold embroidered, and if he is not forced to put on that dress, he should pray according to rules prescribed for the one who has to offer Namaz unclothed

856. Wearing a dress whose cloth, color or stitch is not befitting to the status of a person, or is unusual for him, is Haraam if it is undignified or humiliating. But if he offers Namaz with such a dress, his prayers will be void.

857. It is an obligatory precaution that men should not wear women’s dress and vice versa, but for the purpose of prayer, it has no harm.

858. A person who has nothing to cover himself and he considers it possible to be available before the end of time, should delay prayer until that time and pray with cover, as an obligatory precaution.

859. If a person has to offer prayer while lying down, if he is naked and his accommodations are Najis or made of pure silk or Haraam animals, as an obligatory precaution, must not cover himself with those things.