لا يجوز أن يكون المراد بهذا الخبر الا من عرق في الثوب من جنابة إذا كانت من حرام لانا قد بينا ان نفس الجنابة لا تتعدى إلى الثوب، وذكرنا ايضا ان عرق الجنب لا ينجس الثوب فلم يبق معنى يحمل عليه الخبر إلا عرق الجنابة من حرام فحملناه عليه، على انه يحتمل ان يكون المعنى فيه أن يكون اصاب الثوب نجاسة فحينئذ يصلي فيه ويعيد على ما بيناه. قال الشيخ أيده الله تعالى: وإذا غسل الثوب من دم الحيض فبقي منه أثر لا يقلعه الغسل لم يكن بالصلاة فيه باس، ويستحب صبغه بما يذهب لونه فيصلي فيه على سبوغ من طهارته. فيدل عليه الآية وهي قوله تعالى:« ما جعل عليكم في الدين من حرج« وأثر دم الحيض ربما يحرج الانسان بقعله ولا يتسهل له ذلك فابيح له الصلاة فيه فأما ما يدل على استحباب صبغ الموضع
It is not permissible for this narration to refer to anything except sweating in the garment due to janabah (ritual impurity) if it occurred from something forbidden. This is because we have already explained that the state of janabah itself does not transfer to the garment. We also mentioned that the sweat of a person in janabah does not render the garment impure. Therefore, the meaning of the narration must refer to sweat from janabah caused by something forbidden, and we interpreted it as such. Moreover, it is possible that the meaning refers to a situation where the garment is affected by impurity. In that case, he should pray in it and then repeat the prayer, as we have explained. The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: If a garment is washed from menstrual blood and some stains remain that cannot be removed by washing, then there is no problem in praying in it. However, it is recommended to dye it in a way that removes its color, so that one may pray in it with full purification. This is supported by the verse: "He has not placed upon you in the religion any difficulty." (Surah Al-Hajj 22:78) The traces of menstrual blood may cause hardship for a person and may not be easily removed. Therefore, praying in it was permitted. As for what indicates the recommendation of dyeing the affected area
