While the Messenger of Allah ﷺ was praying at the Kaaba, Abu Jahl and some of his companions were sitting nearby. One of them said to the others, "Which of you will bring the entrails of the slaughtered camel of so-and-so's family and place it on Muhammad's back when he prostrates?"The most wretched of the group got up and brought it. He waited until the Prophet ﷺ prostrated, then placed it on his back between his shoulders. I was watching, but I could do nothing about it, for I had no one to protect me.They began laughing, falling over one another in their amusement. The Messenger of Allah ﷺ remained in prostration, unable to lift his head, until Fatimah came and removed it from his back. Then he raised his head and said three times, "O Allah, deal with Quraysh."His supplication against them distressed them greatly, for they believed that supplications made in that town were answered.Then he named them, "O Allah, deal with Abu Jahl, with Utba bin Rabia, Shayba bin Rabia, Walid bin Utba, Umaya bin Khalaf, and Uqba bin Abu Muayt." He named a seventh, but the narrator could not remember him.By the One in whose hand my soul is, I saw those whom the Messenger of Allah ﷺ named lying slain in the well, the well of Badr.
بينما رسول الله ﷺ يصلي عند البيت، وأبو جهل وأصحاب له جلوس، إذ قال بعضهم لبعض: أيكم يجيء بسلى جزور بني فلان، فيضعه على ظهر محمد إذا سجد؟ فانبعث أشقى القوم فجاء به، فنظر حتى إذا سجد النبي ﷺ وضعه على ظهره بين كتفيه، وأنا أنظر لا أغير شيئا، لو كانت لي منعة. قال: فجعلوا يضحكون، ويحيل بعضهم على بعض. ورسول الله ﷺ ساجد لا يرفع رأسه حتى جاءت فاطمة، فطرحت عن ظهره، فرفع رأسه وقال: ثم قال: اللهم عليك بقريش ثلاث مرات. فشق عليهم إذ دعا عليهم قال: وكانوا يرون أن الدعوة في ذلك البلد مستجابة. ثم سمى: اللهم عليك بأبي جهل، وعليك بعتبة بن ربيعة، وشيبة بن ربيعة، والوليد بن عتبة، وأمية بن خلف، وعقبة بن أبي معيط وعد السابع فلم يحفظه. قال: فوالذي نفسي بيده، لقد رأيت الذين عد رسول الله ﷺ صرعى في القليب، قليب بدر.
Bukhari narrated it in the Book of Wudu (240) and Muslim in the Book of Jihad (1794), both from the hadith of Shubah, who said, I heard Abu Ishaq narrating from Amr bin Maymun, from Abdullah bin Masud, and he mentioned it.Bukhari said, "Ibn Umar, when he saw blood on his garment while he was praying, would remove it and continue with his prayer. Ibn Musayab and Shaybi said, if a man prays with blood or a state of major impurity on his garment, or facing a direction other than the qibla, or after performing tayammum, and then he finds water while still within its time, he does not repeat the prayer."This can be compared to the case of carrying a child during prayer while the child is wearing a diaper containing urine or feces, none of which has leaked out and none of which has touched the clothing or body of the one praying. In this case the prayer is not invalidated, because the impurity is like impurity present inside the body. But if the child is not wearing a diaper, then it is most likely that the impurity will touch the one praying, in which case the prayer would be invalid.