"She should apply a bandage with a cloth" (2). And he said to Hamna: "Use a bandage (talajjami)," when she said: "It is more than that." So, when (3) she does that and blood subsequently exits, if it is due to the looseness of the binding, she must repeat the binding and the purification. If it is due to the intensity and force of the discharge and the fact that it cannot be bound more tightly than that, the purification is not invalidated, because it is impossible to take precautions against it. Thus, she may pray even if the blood drips. Aisha said: One of the wives of the Prophet (peace and blessings of Allah be upon him) went into retreat (i'tikaf) with him, and she would see the blood and the yellowish discharge while the basin was beneath her as she prayed. Narrated by al-Bukhari (4). In another hadith: "Pray even if the blood drips onto the mat" (5). Likewise, the one afflicted with urinary incontinence or excessive prostatic fluid (madhy) binds the head of his penis with a cloth, takes precautions as much as he can, and does what we have mentioned (6). Similarly, one who has a wound from which blood gushes, or flatus, or other similar states of ritual impurity from which he cannot stop, if it is such that binding it is impossible—like a wound that cannot be bandaged, or hemorrhoids or a fistula that he is unable to bandage—he prays according to his condition, as was reported from Umar (may Allah be pleased with him) that when he was stabbed, he prayed while his wound was gushing (7) blood.

Section: Each of these individuals is required to perform ablution for the time of every prayer, unless something exits from him. This is the opinion of al-Shafi'i, Abu Thawr, and the People of Opinion (Ashab al-Ra'y). Malik said: Ablution is not obligatory for the mustahada, and this was reported from Ikrimah and Rabi'ah. Malik recommended that one afflicted with urinary incontinence perform ablution for every prayer unless the cold harms him; if it harms him, he said: "I hope there is no distress upon him in omitting the ablution." They argued that in the hadith of Hisham ibn Urwah, from his father, from Aisha, the Prophet (peace and blessings of Allah be upon him) said to Fatimah bint Abi Hubaysh: "Perform the ritual bath (ghusl) and pray" (8). He did not command her to perform ablution. Also, because there is no specific text ordaining ablution for this, nor is it in the category of what has a specific text, because what the text addresses is the customary discharge, and this is not customary. Our argument is what Adi ibn Thabit narrated from his father, from his grandfather, from the Prophet (peace and blessings of Allah be upon him) regarding the mustahada: "She shall leave the prayer during the days of her menstrual cycle, then perform the ritual bath, fast, pray, and perform ablution at every prayer." Narrated by Abu Dawud and al-Tirmidhi (9). Also from Aisha, who said: Fatimah bint Abi Hubaysh came to the Prophet (peace and blessings of Allah be upon him) and mentioned her situation. He then said: "Perform the ritual bath, then perform ablution for every prayer and pray." Narrated by Abu Dawud and al-Tirmidhi (10), who said: It is a hasan sahih (good and authentic) hadith. Furthermore, it is a discharge from the passage, so it invalidates ablution, like prostatic fluid (madhy).