that counts as rising from prostration. When he returns, he performs the second prostration, or sits and recites the tashahhud if the nosebleed occurred during the second prostration. If the nosebleed occurred while he was sitting for the first tashahhud, his rising because of it counts as rising from that sitting. When he returns, he begins the recitation for the third rak‘ah, unless the nosebleed occurred just as he began sitting; in that case, he must sit again to complete his tashahhud. This is Ibn Habīb’s position, which he also related from Ibn al-Mājishūn.

The second opinion is that he disregards whatever he has already performed of that rak‘ah and may not resume from any part of it. When he returns, he begins that rak‘ah again with the recitation, whether it is the first rak‘ah or the second after the first has been established. In my view, this is the apparent meaning of al-Mudawwanah, and it has also been reported from Ibn al-Qāsim.

The third opinion is that, if he is in the first rak‘ah, he may not resume but must begin anew with the opening takbīr. If he is in the second after the first has been established, he disregards whatever he has performed of the second and, upon returning, begins it again with the recitation. The passage in al-Mudawwanah has also been interpreted in this way. This is Ibn al-Qāsim’s position and his report from Mālik in the section entitled “A Commodity He Named.” Thus, Ibn al-Qāsim sometimes treated the first and second rak‘ahs alike, and sometimes distinguished between them, as I have related from him.

The fourth opinion is that, if he is in the first rak‘ah, he may not resume but must begin anew with the opening takbīr. If he is in the second after the first has been established, whatever he has already performed of it remains valid, and he resumes from that point upon returning. This opinion has been reported from Ibn al-Mājishūn. There are thus five opinions concerning a nosebleed during the first rak‘ah, and two concerning a nosebleed during the second after the first has been established.

Section

For resuming the prayer after a nosebleed to be valid, there are four agreed conditions. The first is that he must not pass a place where he finds water and proceed elsewhere, for if he does so, his prayer is invalid by agreement.

The second is that he must not step on a wet impurity, for if he does so, his prayer is likewise invalid by agreement.

The third is that no blood should fall onto his clothing or body in an amount too great to be excused. The disagreement over this limit has already been discussed, for if blood falls