The sounder view is that if this sort of bleeding ordinarily continues, it is treated like istiḥāḍa (chronic, non-menstrual bleeding); if not, it is regarded as extraneous blood and is not excused. A second opinion excuses a small amount.
I say: the sounder position is that it is like the blood of pimples, and the more evident view is that a small amount of extraneous blood is overlooked. Allah knows best.
Pus and ichor take the same ruling as blood, as do the watery discharges of ulcers and the fluid that oozes from blisters when it carries an odor—and, according to the preponderant opinion, even when it is odorless.
I say: the relied-upon view of the school is that it is pure, and Allah knows best. If someone prays while bearing an impurity he did not know of, he must repeat the prayer according to Imām al-Shāfiʿī’s later opinion; and if he became aware of it during the prayer and then forgot, making it up is required according to the school.

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The prayer is invalidated by uttering two letters, or one intelligible letter, or by drawing out a vowel after a letter, on the sound view. Clearing one’s throat, laughing, crying, groaning, or blowing likewise nullifies the prayer if two distinct letters are produced; otherwise, it does not. A small slip of the tongue is excused when it happens unintentionally, out of forgetfulness, or through ignorance of the prohibition in the case of a new Muslim—but not a large amount of speech, according to the sounder position. The same concession applies to involuntary throat-clearing and the like when one is overpowered or unable to recite, but not when it is merely to raise the voice. If a person is forced to speak, the prayer is invalid on the more apparent view. Should he quote Qurʾān to convey meaning—such as, “O John, take the Scripture”—the prayer is not invalid if he also intends recitation; if he does not, it is invalid. Remembrance of Allah and supplication do not break the prayer unless he addresses someone, as when saying to a sneezer, “May Allah have mercy on you.” Remaining silent for a long time without purpose does not nullify the prayer on the sound view.

If something occurs that calls for notifying the imam, giving permission to a newcomer, or warning a blind man, it is recommended for the man to say “subḥān Allāh.” A woman, instead, should clap by striking the back of her left hand with her right. If a person engages in another act of the same kind while in prayer, the prayer is invalid—unless it is done forgetfully. Otherwise, the prayer is nullified by much action, not by a little, and “much” is defined by custom: two steps or two strikes are little, while three in succession are much. A single excessive leap invalidates the prayer, but successive light movements—such as moving one’s fingers over a rosary or scratching—do not, according to the sound view. Unintentional excessive movement invalidates the prayer just as deliberate movement does, on the sounder opinion.

The prayer is also nullified by even a small amount of eating—I say: unless the person is forgetful or unaware of the prohibition, and Allah knows best. If he has a sugar lump in his mouth and its sweetness liquefies and reaches his throat, the prayer is invalid on the sounder view.

It is recommended for the worshipper who is praying toward a wall or—