بَابُ مَا لَا يَجُوْزُ مِنَ الْعَمَلِ فِي الصَّلَاةِ وَمَا يُبَاحُ مِنْهُWhat is Not Permissible During Prayer and What is Allowed
وَقَوْلِ اللهِ عَزَّوَجَلَّ : ﴿وَقُوْمُوا لِلَّهِ قَنِتِينَ (البقرة: ۲۳۸) ، وَقَوْلِهِ: الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُوْنَ (المؤمنون: ۲
And the Statement of Allah Almighty: "And stand before Allah in devotion" (Al-Baqarah: 238) and His Statement: "Those who are humble in their prayers" (Al-Mu'minun: 2).
عَنْ مُعَاوِيَةَ بْنِ الْحَكَمِ (رضي الله عنه) قَالَ: بَيْنَا أَنَا أُصَلِّي مَعَ رَسُوْلِ اللهِ ﷺ إِذْ عَطَسَ رَجُلٌ مِنَ الْقَوْمِ فَقُلْتُ: يَرْحَمُكَ اللهُ ، فَرَمَانِي الْقَوْمُ بِأَبْصَارِهِمْ، فَقُلْتُ: وَا تُكْلَ أُمِّيَاهُ مَا شَأْنُكُمْ تَنْظُرُوْنَ إِلَيَّ؟ فَجَعَلُوْا يَضْرِبُونَ بِأَيْدِيهِمْ عَلَى أَفْخَاذِهِمْ، فَلَمَّا رَأَيْتُهُمْ يُصَمِّتُوْنَنِي لَكِنِّي سَكَتُ. فَلَمَّا صَلَّى رَسُولُ اللهِ ﷺ فَبِأَبِي هُوَ وَأُنِّي مَا رَأَيْتُ مُعَلَّمًا قَبْلَهُ وَلَا بَعْدَهُ أَحْسَنَ تَعْلِيمًا مِنْهُ، فَوَاللهِ مَا كَهَرَنِي وَلَا ضَرَبَنِي وَلَا شَتَمَنِي. قَالَ: «إِنَّ هَذِهِ الصَّلَاةَ لَا يَصْلُحُ فِيهَا شَيْءٌ مِنْ كَلَامِ النَّاسِ، إِنَّمَا هُوَ التَّسْبِيحُ وَالتَّكْبِيرُ وَقِرَاءَةُ الْقُرْآنِ» أَوْ كَمَا قَالَ رَسُولُ اللهِ ﷺ. قُلْتُ: يَا رَسُولَ اللهِ ، إِنِّي حَدِيثُ عَهْدٍ بِجَاهِلِيَّةٍ، وَقَدْ جَاءَنَا اللهُ بِالْإِسْلَامِ، وَإِنَّ مِنَّا رِجَالًا يَأْتُوْنَ الْكُفَّانَ، قَالَ: «فَلَا تَأْتِهِمْ». قُلْتُ: وَمِنَّا رِجَالٌ يَتَطَيَّرُوْنَ؟ قَالَ: «ذَاكَ شَيْءٌ يَجِدُوْنَهُ فِي صُدُورِهِمْ، فَلَا يَصُدَّنَّهُمْ». قَالَ: قُلْتُ: وَمِنَّا رِجَالٌ يَخْطُوْنَ قَالَ: «كَانَ نَبِيٌّ مِنَ الْأَنْبِيَاءِ يَخُطُ، فَمَنْ وَافَقَ خَطَّهُ فَذَاكَ». رَوَاهُ مُسْلِمٌ.
وَقَالَ الشَّافِعِيُّ: وَفِيْهِ أَنَّ كَلَامَ الْجَاهِلِ بِالْحُكْمِ لَا يُبْطِلُ الصَّلَاةَ؛ إِذْ لَمْ يَأْمُرُهُ بِإِعَادَةِ الصَّلَاةِ. وَقَالَ عَلِيُّ الْقَارِي: وَإِطْلَاقُ الْحَدِيثِ دَلِيْلٌ لَنَا فِي أَنَّ الْكَلَامَ مُطْلَقًا يُبْطِلُ الصَّلَاةَ، كَمَا ذَكَرَهُ فِي الْهِدِايَةِ». انْتَهَى
وَفِي جَامِعِ الْآثَارِ»: عُمُوْمُ شَيْءٍ لِكَوْنِهِ نَكِرَةً وَوُقُوْعِهِ تَحْتَ النَّفْيِ يَشْمَلُ كُلَّ كَلَامٍ بِأَيِّ وَجْهِ كَانَ. انْتَهَى وَقَالَ الطَّحَاوِيُّ: فَإِنْ سَأَلَ سَائِلٌ عَنِ الْمَعْنَى الَّذِي لَهُ لَمْ يَأْمُرْ رَسُوْلُ اللهِ ﷺ مُعَاوِيَةَ بْنَ الْحَكَمِ بِإِعَادَةِ الصَّلَاةِ لَمَّا تَكَلَّمَ فِيْهَا، قِيلَ: يَجُوْزُ أَنْ يَكُوْنَ رَسُوْلُ اللهِ ﷺ قَدْ أَمَرَهُ بِإِعَادَةِ الصَّلَاةِ، وَلَكِنْ لَمْ يُنْقَلْ ذَلِكَ فِي حَدِيْثِهِ. انْتَهَى
Mu'awiyah ibn Al-Hakam (may Allah be pleased with him) narrated: While I was praying with the Messenger of Allah (peace be upon him), a man from the group sneezed, so I said, "Yarhamuk Allah (May Allah have mercy on you)." The people glared at me, so I said, "May my mother lose me! Why are you looking at me?" They began to strike their hands on their thighs. When I saw them signaling me to be quiet, I remained silent. When the Messenger of Allah (peace be upon him) finished the prayer, may my father and mother be sacrificed for him, I have never seen a teacher before or after him who taught better than him. By Allah, he did not scold me, hit me, or insult me. He said, "This prayer is not the place for ordinary speech. It is only for Tasbeeh (glorification), Takbeer (magnification), and recitation of the Qur'an." Or as the Messenger of Allah (peace be upon him) said. I said, "O Messenger of Allah, I am new to Islam, and Allah has brought us Islam. Some of us still consult soothsayers." He said, "Do not consult them." I said, "Some of us take omens." He said, "That is something they feel in their hearts, so let it not prevent them." I said, "Some of us draw lines (for divination)." He said, "A prophet among the prophets used to draw lines, so whoever matches his line, that is it." [Narrated by Muslim]
Ash-Shafi'i said: This indicates that the speech of someone ignorant of the ruling does not invalidate the prayer, as the Prophet did not order him to repeat the prayer. Ali Al-Qari said: The generality of the hadith is evidence for us that any speech invalidates the prayer, as mentioned in "Al-Hidayah."
In "Jami' Al-Athar": The generality of something, being indefinite and occurring under negation, includes all speech in any form.
At-Tahawi said: If someone asks why the Messenger of Allah (peace be upon him) did not order Mu'awiyah ibn Al-Hakam to repeat the prayer when he spoke during it, it can be said that the Prophet may have ordered him to repeat it, but it was not transmitted in the hadith.
وَعَنْ عَبْدِ اللهِ بْنِ مَسْعُوْدٍ (رضي الله عنه) قَالَ: كُنَّا نُسَلِّمُ عَلَى النَّبِيِّ ، وَهُوَ فِي الصَّلَاةِ قَبْلَ أَنْ نَأْتِيَ أَرْضَ الْحَبَشَةِ، فَيَرُدُّ عَلَيْنَا، فَلَمَّا رَجَعْنَا مِنْ أَرْضِ الْحَبَشَةِ أَتَيْتُهُ فَوَجَدْتُهُ يُصَلِّي، فَسَلَّمْتُ عَلَيْهِ، فَلَمْ يَرُدَّ عَلَيَّ، حَتَّى إِذَا قَضَى صَلَاتَهُ قَالَ: «إِنَّ اللهَ يُحْدِثُ مِنْ أَمْرِهِ مَا يَشَاءُ، وَإِنَّ مِمَّا أَحْدَثَ أَنْ لَا تَتَكَلَّمُوْا فِي الصَّلَاةِ، فَرَدَّ عَلَيَّ السَّلَامَ، وَقَالَ: «إِنَّمَا الصَّلَاةُ لِقِرَاءَةِ الْقُرْآنِ وَذِكْرِ اللهِ، فَإِذَا كُنْتَ فِيهَا فَلْيَكُنْ ذَلِكَ شَأْنَكَ». رَوَاهُ أَبُو دَاوُدَ.
Abdullah ibn Mas'ud (may Allah be pleased with him) narrated: We used to greet the Prophet (peace be upon him) while he was praying before we went to Abyssinia, and he would respond to us. When we returned from Abyssinia, I greeted him while he was praying, but he did not respond. When he finished the prayer, he said, "Allah decrees what He wills. Among what He has decreed is that you should not speak during prayer." Then he returned my greeting and said, "Prayer is for the recitation of the Qur'an and remembrance of Allah. When you are in it, let that be your concern." [Narrated by Abu Dawud)
وَعَنْهُ (رضي الله عنه) قَالَ: كُنَّا نُسَلِّمُ عَلَى النَّبِيِّ ، وَهُوَ فِي الصَّلَاةِ، فَيَرُدُّ عَلَيْنَا، فَلَمَّا رَجَعْنَا مِنْ عِنْدَ النَّجَاشِي سَلَّمْنَا عَلَيْهِ فَلَمْ يَرُدَّ عَلَيْنَا. فَقُلْنَا: يَا رَسُوْلَ اللهِ، كُنَّا نُسَلِّمُ عَلَيْكَ فِي الصَّلَاةِ فَتَرُدُّ عَلَيْنَا؟ فَقَالَ: «إِنَّ فِي الصَّلَاةِ لَشُغْلًا». مُتَّفَقٌ عَلَيْهِ.
Abdullah ibn Mas'ud (may Allah be pleased with him) narrated: We used to greet the Prophet (peace be upon him) while he was praying, and he would respond to us. When we returned from the Negus, we greeted him, but he did not respond. We said, "O Messenger of Allah, we used to greet you during prayer, and you would respond to us." He said, "Indeed, prayer is a serious matter." [Agreed upon]
وَعَنْ زَيْدِ بْنِ أَرْقَمَ (رضي الله عنه) قَالَ: كُنَّا نَتَكَلَّمُ فِي الصَّلَاةِ يُكَلِّمُ الرَّجُلُ صَاحِبَهُ، وَهُوَ إِلَى جَنْبِهِ فِي الصَّلَاةِ، حَتَّى نَزَلَتْ وَقُوْمُوا لِلَّهِ قَانِتِينَ(البقرة: ۲۳۸ فَأُمِرْنَا بِالسُّكُوْتِ وَنُهِينَا عَنِ الْكَلَامِ. رَوَاهُ مُسْلِمٌ.
وَفِي جَامِعِ الْآثَارِ»: إِطْلَاقُ الْكَلَامِ وَكَذَا كُوْنُهُ مُنَافِيًا لِشُغْلِ الصَّلَاةِ يَعُمُّ كُلَّ كَلَامِ انْتَهَى
Zaid ibn Arqam (may Allah be pleased with him) narrated: We used to speak during prayer, with a man talking to his companion next to him in prayer, until the verse was revealed: "And stand before Allah in devotion" (Al-Baqarah: 238). We were then commanded to remain silent and forbidden from speaking. [Narrated by Muslim]
In "Jami' Al-Athar": The generality of speech and its incompatibility with the seriousness of prayer includes all speech.
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: قُلْتُ لِبِلَالٍ: كَيْفَ كَانَ النَّبِيُّ ﷺ يَرُدُّ عَلَيْهِمْ حِيْنَ كَانُوا يُسَلِّمُوْنَ عَلَيْهِ وَهُوَ فِي الصَّلَاةِ؟ قَالَ: كَانَ يُشِيرُ بِيَدِهِ. رَوَاهُ التَّرْمِذِيُّ، وَرِوَايَةُ النَّسَائِي نَحْوَهُ، وَعِوَضُ بِلَالٍ صُهَيْبٌ.
وَقَالَ فِي الشَرْحِ الْمُنْيَةِ»: يُكْرَهُ أَنْ يَرُدَّ الْمُصَلَّي السَّلَامَ بِالْإِشَارَةِ بِيَدِهِ أَوْ رَأْسِهِ، فَيَتَعَيَّنُ حَمْلُ هَذَا الْحَدِيْثِ عَلَى مَا قَبْلَ نَسْخِ الْكَلَامِ؛ فَإِنَّ الْإِشَارَةَ فِي مَعْنَاهُ، كَذَا فِي الْمِرْقَاةِ». وَصَرَّحَ فِي الْمُنْيَةِ بِأَنَّهُ مَكْرُوهُ، أَيْ تَنْزِيْهَا ، وَفِعْلُهُ الله لِتَعْلِيمِ الْجَوَازِ، فَلَا يُوْصَفُ فِعْلُهُ بِالْكَرَاهَةِ، كَمَا حَقَّقَهُ فِي الْحِلْيَةِ» وَمِثْلُهُ فِي رَدَّ الْمُحْتَارِ».
Ibn Umar (may Allah be pleased with him) narrated: I asked Bilal, "How did the Prophet (peace be upon him) respond to them when they greeted him while he was praying?" He said, "He would gesture with his hand." [Narrated by Al-Tirmidhi, and a similar narration by Al-Nasa’i, with Suhaib instead of Bilal]
In "Sharh Al-Munyah": It is disliked for a person in prayer to respond to greetings by gesturing with his hand or head. This hadith should be understood as referring to the time before speech was prohibited, as gesturing is similar in meaning. This is mentioned in "Al-Mirqah." It is explicitly stated in "Al-Munyah" that it is disliked (in the sense of being discouraged), but the Prophet's action was to teach permissibility, so his action cannot be described as disliked, as clarified in "Al-Hilyah" and similarly in "Radd Al-Muhtar."
وَعَنْ رِفَاعَةَ بْنِ رَافِعِ (رضي الله عنه) قَالَ : صَلَّيْتُ خَلْفَ رَسُوْلِ اللهِ ﷺ فَعَطَسْتُ، فَقُلْتُ: الْحَمْدُ لِلَّهِ حَمْدًا كَثِيرًا طَيِّبًا مُبَارَكًا فِيْهِ، مُبَارَكًا عَلَيْهِ، كَمَا يُحِبُّ رَبُّنَا وَيَرْضَى فَلَمَّا صَلَّى رَسُولُ اللهِ ﷺ انْصَرَفَ ، فَقَالَ: «مَنِ الْمُتَكَلَّمُ فِي الصَّلَاةِ؟» فَلَمْ يَتَكَلَّمْ أَحَدٌ، ثُمَّ قَالَهَا الثَّانِيَةَ فَلَمْ يَتَكَلَّمْ أَحَدٌ ، ثُمَّ قَالَهَا الثَّالِثَةَ، فَقَالَ رِفَاعَةُ: أَنَا يَا رَسُوْلَ اللهِ. فَقَالَ النَّبِيُّ ﷺ: وَالَّذِي نَفْسِي بِيَدِهِ، لَقَدِ ابْتَدَرَهَا بِضْعَةٌ وَثَلَاثُوْنَ مَلَكًا أَيُّهُمْ يَصْعَدُ بِهَا». رَوَاهُ التَّرْمِذِيُّ وَأَبُو دَاوُدَ وَالنَّسَائِيُّ.
قَالَ ابْنُ الْمَلِكِ: يَدُلُّ الْحَدِيثُ عَلَى جَوَازِ الْحَمْدِ لِلْعَاطِسِ فِي الصَّلَاةِ، يَعْنِي عَلَى الصَّحِيحِ الْمُعْتَمَدِ، بِخَلَافِ رِوَايَةِ الْبُطْلَانِ؛ فَإِنَّهَا شَاذَّةٌ، لَكِنَّ الْأَوْلَى أَنْ يَحْمَدَ فِي نَفْسِهِ أَوْ يَسْكُتَ؛ خُرُوجًا مِنَ الْخِلَافِ، عَلَى مَا فِي شَرْحِ الْمُنْيَةِ». وَالْحَدِيثُ يُمْكِنُ حَمْلُهُ عَلَى مَا قَبْلَ نَسْخِ الْكَلَامِ فِي الصَّلَاةِ، كَذَا فِي الْمِرْقَاةِ».
Rifa'ah ibn Rafi' (may Allah be pleased with him) narrated: I was praying behind the Messenger of Allah (peace be upon him) when I sneezed and said,
الْحَمْدُ لِلَّهِ حَمْدًا كَثِيرًا طَيِّبًا مُبَارَكًا فِيْهِ، مُبَارَكًا عَلَيْهِ، كَمَا يُحِبُّ رَبُّنَا وَيَرْضَى
"Praise of Allah in abundance, pure and blessed, as our Lord loves and is pleased with." When the Messenger of Allah (peace be upon him) finished the prayer, he turned and said, "Who was speaking during the prayer?" No one spoke. He asked a second time, and no one spoke. He asked a third time, and Rifa'ah said, "It was me, O Messenger of Allah." The Prophet (peace be upon him) said, "By the One in Whose hand is my soul, over thirty angels rushed to take it up." [Narrated by Al-Tirmidhi, Abu Dawud, and Al-Nasa’i]
Ibn Al-Malik said: This hadith indicates the permissibility of praising Allah after sneezing during prayer, according to the correct and relied-upon opinion, unlike the narration of invalidation, which is anomalous. However, it is better to praise Allah silently or remain silent to avoid disagreement, as mentioned in "Sharh Al-Munyah." The hadith can also be understood as referring to the time before speech during prayer was prohibited, as stated in "Al-Mirqah."
وَعَنْ سَهْلِ بْنِ سَعْدٍ له قَالَ : قَالَ رَسُولُ اللهِ ﷺ: «مَنْ نَابَهُ شَيْءٌ فِي صَلَاتِهِ فَلْيُسَبِّحْ؛ فَإِنَّمَا التَّصْفِيقُ لِلنِّسَاءِ». وَفِي رِوَايَةٍ: قَالَ: «التَّسْبِيحُ لِلرِّجَالِ وَالتَّصْفِيقُ لِلنِّسَاءِ». مُتَّفَقٌ عَلَيْهِ.
Sahl ibn Sa'd (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "If something happens to someone during prayer, let them say 'Subhan Allah,' for clapping is for women." In another narration: "Tasbeeh (saying سبحان الله') is for men, and clapping is for women." [Agreed upon]
وَعَنْ كَعْبِ بْنِ عُجْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «إِذَا تَوَضَّأَ أَحَدُكُمْ فَأَحْسَنَ وُضُوءَهُ، ثُمَّ خَرَجَ عَامِدًا إِلَى الْمَسْجِدِ فَلَا يُشَبِّكَنَّ بَيْنَ أَصَابِعِهِ؛ فَإِنَّهُ فِي الصَّلَاةِ». رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَأَبُو دَاوُدَ وَالنَّسَائِيُّ.
قَالَ فِي الشَرْحِ النَّقَايَةِ»: وَكُرِهَ كُلُّ هَيْئَةٍ فِيْهَا تَرْكُ خُشُوْعٍ، فَيُكْرَهُ الْعَبَثُ بِالثَّوْبِ أَوْ بِالْجَسَدِ أَوْ بِالشَّعْرِ، كَتَشْبِيْكِ الْأَصَابِعِ وَفَرْقَعَتِهَا.
Ka'b ibn 'Ujrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "When one of you performs ablution and does it well, then goes out intending to go to the mosque, let him not interlock his fingers, for he is in a state of prayer." [Narrated by Ahmad, Al-Tirmidhi, Abu Dawud, and Al-Nasa’i]
In "Sharh An-Naqayah": Every action that distracts from humility is disliked, such as playing with one's clothes, body, or hair, like interlocking fingers or cracking them.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) : نَهَى رَسُولُ اللهِ ﷺ عَنِ الْخَصْرِ فِي الصَّلَاةِ مُتَّفَقٌ عَلَيْهِ. لِذَلِكَ قَالَ فِي شَرْحِ النَّقَايَةِ وَيُكْرَهُ التَّخَصُّرُ، أَيْ وَضْعُ الْيَدِ عَلَى الْخَاصِرَةِ. وقيل: التَّوَكُؤُ عَلَى الْمُخَصَّرَةِ، وَهِيَ الْعَصَا.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) prohibited placing hands on the waist during prayer. [Agreed upon]
In "Sharh An-Naqayah": Placing hands on the waist is disliked, as is leaning on a staff.
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) : الاخْتِصَارُ فِي الصَّلَاةِ رَاحَةُ أَهْلِ النَّارِ. رَوَاهُ الْبَغَوِيُّ فِي شرح السُّنَّةِ».
Ibn Umar (may Allah be pleased with him) narrated: Placing hands on the waist during prayer is the comfort of the people of Hell. [Narrated by Al-Baghawi in "Sharh As-Sunnah"]
وَعَنْ مُعَيْقِيْبٍ عَنِ النَّبِيِّ ﷺ فِي الرَّجُلِ يُسَوِّي التَّرَابَ حَيْثُ يَسْجُدُ، قَالَ: إِنْ كُنْتَ ۱ فَاعِلًّا فَوَاحِدَةً». مُتَّفَقٌ عَلَيْهِ.
Mu'aiqib (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said about a man leveling the ground where he prostrates: "If you must do it, do it only once." [Agreed upon]
Notes / الحواشي
1 His statement: "If you must do it, do it only once." Therefore, it is said in "Sharh An-Naqayah": Leveling the pebbles is disliked, except once.
۱ قوله: إن كنت فاعلا فواحدة لذلك قال في شرح النقاية»: وكره قلب الحصى أي تسويته؛ ليسجد عليه، إلا مرة.
وَعَنْ أَبِي ذَرٍّ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا قَامَ أَحَدُكُمْ إِلَى الصَّلَاةِ فَلَا يَمْسَحُ الْحَصَى؛ فَإِنَّ الرَّحْمَةَ تُوَاجِهُهُ». رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَأَبُو دَاوُدَ وَالنَّسَائِيُّ وَابْنُ مَاجَه.
وَفِي الدُّرِّ الْمُخْتَارِ»: يُكْرَهُ كُلُّ عَمَلٍ قَلِيْلٍ بِلَا عُذْرٍ.
Abu Dharr (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "When one of you stands for prayer, let him not wipe the pebbles, for mercy is facing him." [Narrated by Ahmad, Al-Tirmidhi, Abu Dawud, Al-Nasa’i, and Ibn Majah]
In "Ad-Durr Al-Mukhtar": Every minor action without a valid excuse is disliked.
وَعَنْ جَابِرٍ (رضي الله عنه) قَالَ: كُنْتُ أُصَلِّي الظُّهْرَ مَعَ رَسُوْلِ اللهِ ﷺ فَآخُذُ قُبْضَةً مِنَ الْحَصَى؛ لِتَبْرُدَ فِي كَفِّي ، أَضَعُهَا لِجَبْهَتِي أَسْجُدُ عَلَيْهَا لِشِدَّةِ الْحَرِّ. رَوَاهُ أَبُو دَاوُدَ، وَرَوَى النَّسَائِيُّ نَحْوَهُ.
قَالَ الشَّيْخُ الْهِنْدِيُّ فِي شَرْحِ النَّسَائِي: عُلِمَ مِنْ هَذَا جَوَازُ الْفِعْلِ الْقَلِيْلِ انْتَهَى
Jabir (may Allah be pleased with him) narrated: I was praying Dhuhr with the Messenger of Allah (peace be upon him) and took a handful of pebbles to cool them in my hand, then placed them for my forehead to prostrate on due to the intense heat. [Narrated by Abu Dawud, and a similar narration by Al-Nasa’i]
Shaykh Al-Hindi said in "Sharh Al-Nasa’i": This indicates the permissibility of minor actions.
وَعَنْ أَبِي قَتَادَةَ (رضي الله عنه) قَالَ: رَأَيْتُ النَّبِيَّ ﷺ يَؤُمُ النَّاسَ وَأُمَامَهُ بِنْتُ أَبِي الْعَاصِ عَلَى عَاتِقِهِ، فَإِذَا رَكَعَ وَضَعَهَا، وَإِذَا رَفَعَ مِنَ السُّجُوْدِ أَعَادَهَا. مُتَّفَقٌ عَلَيْهِ.
وَفِي التَّعْلِيقِ الْمُمَجَّدِ»: وَلَيْسَ فِي الْحَدِيثِ مَا يُخَالِفُ قَوَاعِدَ الشَّرْعِ ؛ لِأَنَّ الْآدَمِيَّ طَاهِرُ، وَثِيَابُ الْأَطْفَالِ وَأَجْسَادُهُمْ مَحْمُوْلَةٌ عَلَى الطَّهَارَةِ، وَالْأَعْمَالُ فِي الصَّلَاةِ لَا تُبْطِلُهَا إِذَا قَلَّتْ أَوْ تَفَرَّقَتْ وَإِنَّمَا فَعَلَهُ رَسُولُ اللهِ ﷺ لِبَيَانِ الْجَوَازِ، كَذَا فِي شَرْحِ الزُّرْقَانِي»، وَمِثْلُهُ فِي رَدَّ الْمُحْتَارِ» عَنِ الْحِلْيَةِ». وَفِي عُمْدَةِ الْقَارِي»: عَنِ الْبَدَائِعِ»: لَا يُكْرَهُ لِوَاحِدٍ مِنَّا لَوْ فَعَلَ ذَلِكَ عِنْدَ الحَاجَةِ، أَمَّا بِدُوْنِ الْحَاجَةِ فَمَكْرُوْهُ.
Abu Qatadah (may Allah be pleased with him) narrated: I saw the Prophet (peace be upon him) leading the people in prayer while carrying Umamah, the daughter of Abu Al-'As, on his shoulder. When he bowed, he put her down, and when he rose from prostration, he picked her up again. [Agreed upon]
In "At-Ta'liq Al-Mumajjad": There is nothing in the hadith that contradicts Islamic principles, as humans are pure, and the clothes and bodies of children are presumed pure. Minor actions in prayer do not invalidate it if they are few or scattered. The Prophet (peace be upon him) did this to demonstrate its permissibility, as mentioned in "Sharh Az-Zurqani" and "Radd Al-Muhtar." In "Umdat Al-Qari": It is not disliked for one to do this if necessary, but without necessity, it is disliked.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ عِفْرِيْنَا مِنَ الْجِنِّ تَفَلَّتَ الْبَارِحَةَ؛ لِيَقْطَعَ عَلَيَّ صَلَاتِي، فَأَمْكَنَنِي اللهُ مِنْهُ، فَأَخَذْتُهُ، فَأَرَدْتُ أَنْ أَرْبِطَهُ عَلَى سَارِيَةٍ مِنْ سَوَارِي الْمَسْجِدِ، حَتَّى تَنْظُرُوا إِلَيْهِ كُلُّكُمْ، فَذَكَرْتُ دَعْوَةَ أَخِي سُلَيْمَانَ: رَبِّ هَبْ لِي مُلْكًا لَّا يَنْبَغِي لِأَحَدٍ مِّنْ بَعْدِي ، فَرَدَدْتُهُ خَاسِئًا. مُتَّفَقٌ عَلَيْهِ. قَالَ ابْنُ الْمَلِكِ: يَدُلُّ عَلَى أَنَّ الشَّيْطَانَ عَيْنَهُ غَيْرُ نَجَسٍ، وَأَنَّ لَمْسَهُ لَا يُبْطِلُ الصَّلَاةَ، وَفِيْهِ دَلَالَةٌ عَلَى أَنَّ الْمُصَلِّي لَا تَبْطُلُ صَلَاتُهُ بِخُطُورِ مَا لَيْسَ مِنْ أَفْعَالِهَا بِبَالِهِ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "Last night, a devil from the jinn tried to interrupt my prayer, but Allah gave me power over him. I seized him and wanted to tie him to a pillar in the mosque so all of you could see him, but I remembered the supplication of my brother Sulaiman: 'My Lord, grant me a kingdom such as will not belong to anyone after me,' so I let him go, humiliated." [Agreed upon]
Ibn Al-Malik said: This indicates that the devil himself is not impure, and touching him does not invalidate the prayer. It also shows that a person's prayer is not invalidated by thoughts unrelated to it.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «اقْتُلُوا الْأَسْوَدَيْنِ فِي الصَّلَاةِ: الحيَّةَ وَالْعَقْرَبَ». رَوَاهُ أَحْمَدُ وَأَبُو دَاوُدَ وَالتَّرْمِذِيُّ، وَلِلنَّسَائِي مَعْنَاهُ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "Kill the two black things during prayer: the snake and the scorpion." [Narrated by Ahmad, Abu Dawud, and Al-Tirmidhi while a similar narration is found in Al-Nasa’i]
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: كَانَ رَسُوْلُ اللهِ ﷺ يُصَلِّي تَطَوُّعًا وَالْبَابُ عَلَيْهِ مُغْلَقُ، فَجِئْتُ فَاسْتَفْتَحْتُ فَمَشَى، فَفَتَحَ ١ لِي ، ثُمَّ رَجَعَ إِلَى مُصَلَّاهُ، وَذَكَرَتْ أَنَّ الْبَابَ كَانَ فِي الْقِبْلَةِ. رَوَاهُ أَحْمَدُ وَأَبُو دَاوُدَ وَالتَّرْمِذِيُّ، وَرَوَى النَّسَائِيُّ نَحْوَهُ.
Aisha (may Allah be pleased with her) narrated: The Messenger of Allah (peace be upon him) was praying a voluntary prayer with the door closed. I came and asked for it to be opened, so he walked, opened it for me, and then returned to his place of prayer. 1 She mentioned that the door was in the direction of the Qiblah. [Narrated by Ahmad, Abu Dawud, and Al-Tirmidhi while a similar narration is found in Al-Nasa’i]
If it is with an excuse, such as for purification due to an unexpected impurity or during the prayer of fear, it does not invalidate the prayer and is not disliked, whether minimal or excessive, and whether one turns away from the Qiblah or not. If it is for other reasons and one turns away from the Qiblah, the prayer is invalidated, whether minimal or excessive. If one does not turn away, minimal walking does not invalidate the prayer and is not disliked, but excessive and continuous walking invalidates it. As for non-continuous excessive walking, there is disagreement over whether it invalidates or is disliked. Reflect on this. (Summarized)
It is also said in this Chapter on What appears is that non-continuous excessive walking is neither invalidating nor disliked if it is for an excuse, absolutely.
Notes / الحواشي
1 His statement: "He opened it for me and then returned to his place of prayer." It is mentioned in "Al-Hilyah" in the chapter on disliked actions: Walking during prayer is either without an excuse or with an excuse. If it is without an excuse and is excessive and continuous, it invalidates the prayer, even if one does not turn away from the Qiblah. If it is excessive but not continuous, or if it is minimal, and one turns away from the Qiblah, the prayer is invalidated due to the contradiction without necessity; otherwise, it is not. It is disliked because what invalidates in large amounts is disliked in small amounts without necessity.
۱ قوله: ففتح لي ثم رجع إلى مصلاه: وذكر في الحلية» في فصل المكروهات»: أن المشي لا يخلو إما أن يكون بلا عذر أو بعذر، فالأول إن كان كثيرًا متواليا تفسد وإن لم يستدبر القبلة، وإن كان كثيرًا غير متوال، بل تفرق في ركعات أو كان قليلا، فإن استدبرها فسدت صلاته للمنافي بلا ضرورة، وإلا فلا، وكُره لما عرف أن ما أفسد كثيره کره قليله بلا ضرورة.
وإن كان بعذر، فإن كان للطهارة عند سبق الحدث أو في صلاة الخوف، لم يفسدها ولم يكره، قل أو كثر استدبر أو لا. وإن كان لغير ما ذكر، فإن استدبر معه فسدت، قل أو كثر. وإن لم يستدبر، فإن قل لم يُفسد ولم يكره، وإن كان كثيرًا متلاحقا أفسد، وأما غير المتلاحق ففي كونه مفسدا أو مكروها خلاف، فتأمل، انتهى ملخصا. وقال في هذا الباب: والذي يظهر أن الكثير الغير المتلاحق غير مفسد ولا مكروه إذا كان لعذر مطلقا.
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «إِذَا تَثَاءَبَ أَحَدُكُمْ فِي الصَّلَاةِ فَلْيَكْظِمْ مَا اسْتَطَاعَ؛ فَإِنَّ الشَّيْطَانَ يَدْخُلُ». رَوَاهُ مُسْلِمٌ.
وَفِي رِوَايَةِ الْبُخَارِيَّ عَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: إِذَا تَثَاءَبَ أَحَدُكُمْ فِي الصَّلَاةِ فَلْيَكْظِمْ مَا اسْتَطَاعَ ، وَلَا يَقُلْ: هَا؛ فَإِنَّمَا ذَلِكُمْ مِنَ الشَّيْطَانِ يَضْحَكُ مِنْهُ.
Abu Sa'id Al-Khudri (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "If one of you yawns during prayer, let him suppress it as much as possible, for the devil enters." [Narrated by Muslim]
In a narration by Al-Bukhari from Abu Hurairah (may Allah be pleased with him): "If one of you yawns during prayer, let him suppress it as much as possible and not say 'ha,' for that is from the devil, who laughs at him."
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «التَّثَاؤُبُ فِي الصَّلَاةِ مِنَ الشَّيْطَانِ، فَإِذَا تَثَاءَبَ أَحَدُكُمْ فَلْيَكْظِمْ مَا اسْتَطَاعَ». رَوَاهُ التَّرْمِذِيُّ. وَفِي أُخْرَى لَهُ وَلا بْنِ مَاجَه: «فَلْيَضَعْ يَدَهُ عَلَى فِيْهِ»
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "Yawning during prayer is from the devil. If one of you yawns, let him suppress it as much as possible." [Narrated by Al-Tirmidhi]
In another narration by Al-Tirmidhi and Ibn Majah: "Let him place his hand over his mouth."
وَعَنْ عَدِي بْنِ ثَابِتٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ (رضي الله عنه) رَفَعَهُ قَالَ: «الْعُطَاسُ وَالتَّعَاسُ وَالتَثَاؤُبُ فِي الصَّلَاةِ وَالْخَيْضُ وَالْقَيْءُ وَالرُّعَافُ مِنَ الشَّيْطَانِ». رَوَاهُ التَّرْمِذِيُّ.
Adi ibn Thabit, from his father, from his grandfather (may Allah be pleased with them), reported: "Sneezing, drowsiness, yawning during prayer, vomiting, and nosebleeds are from the devil." [Narrated by Al-Tirmidhi]
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: سَأَلْتُ رَسُوْلَ اللهِ ﷺ عَنِ الْالْتِفَاتِ فِي الصَّلَاةِ فَقَالَ: هُوَ اخْتِلَاسُ يَخْتَلِسُهُ الشَّيْطَانُ مِنْ صَلَاةِ الْعَبْدِ». مُتَّفَقٌ عَلَيْهِ.
Aisha (may Allah be pleased with her) narrated: I asked the Messenger of Allah (peace be upon him) about turning around during prayer, and he said, "It is a snatching that the devil snatches from the prayer of a servant." [Agreed upon]
وَعَنْ أَبِي ذَرٍّ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «لَا يَزَالُ اللهُ عَزَّوَجَلَّ مُقْبِلًا عَلَى الْعَبْدِ وَهُوَ فِي صَلَاتِهِ مَا لَمْ يَلْتَفِتْ، فَإِذَا الْتَفَتَ انْصَرَفَ عَنْهُ». رَوَاهُ أَحْمَدُ وَأَبُو دَاوُدَ وَالنَّسَائِيُّ وَالدَّارِمِيُّ.
Abu Dharr (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "Allah, the Mighty and Majestic, continues to face a servant during his prayer as long as he does not turn away. If he turns away, Allah turns away from him." [Narrated by Ahmad, Abu Dawud, Al-Nasa’i, and Al-Darimi]
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «يَا بُنَيَّ، إِيَّاكَ وَالالْتِفَاتَ فِي الصَّلَاةِ؛ فَإِنَّ الالْتِفَاتَ فِي الصَّلَاةِ هَلَكَةٌ، فَإِنْ كَانَ لَا بُدَّ فَفِي التَّطَوُّعِ، لَا فِي الْفَرِيضَةِ». رَوَاهُ التَّرْمِذِيُّ. وَقَالَ عَلِيُّ الْقَارِي: وَالْأَظْهَرُ أَنَّ الْحَاصِلَ مِنَ الْحَدِيْثِ هُوَ أَنَّ الْكَرَاهَةَ فِي النَّفْلِ دُوْنَ الْكَرَاهَةِ فِي الْفَرْضِ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "O my son, beware of turning around during prayer, for turning around during prayer is ruin. If it is necessary, let it be during voluntary prayer, not obligatory prayer." [Narrated by Al-Tirmidhi]
Ali Al-Qari said: The most apparent understanding of the hadith is that the dislike is less severe in voluntary prayer than in obligatory prayer.
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنه) قَالَ: إِنَّ رَسُوْلَ اللهِ ﷺ كَانَ يَلْحَظُ فِي الصَّلَاةِ يَمِينًا وَشِمَالًا، وَلَا يَلْوِي عُنُقَهُ خَلْفَ ظَهْرِهِ. رَوَاهُ التَّرْمِذِيُّ وَالنَّسَائِيُّ.
وَفِي الدُّرِّ الْمُخْتَارِ» وَرَدَّ الْمُحْتَارِ»: أَنَّ الإِلْتَفَاتَ فِي الصَّلَاةِ بِصَدْرِهِ يُفْسِدُ، وَيُكْرَهُ تَحْرِيْمًا بِوَجْهِهِ كُلِّهِ أَوْ بَعْضِهِ؛ لِلنَّهْيِ، وَبِبَصَرِهِ يُكْرَهُ تَنْزِيْهَا. وَفِي الزَّيْلَعِيَّ» وَشَرْحِ الْمُلْتَقَى» لِلْبَاقَانِي: أَنَّهُ مُبَاحٌ؛ لِأَنَّهُ كَانَ يُلَاحِظُ أَصْحَابَهُ فِي صَلَاتِهِ بِمُوْقِ عَيْنَيْهِ. انْتَهَى
وَلَا يُنَافِي مَا هُنَا بِحَمْلِهِ عَلَى عَدَمِ الْحَاجَةِ. وَرَوِيَ عَنِ ابْنِ عَبَّاسٍ ما: كَانَ النَّبِيُّ ﷺ إِذَا اسْتَفْتَحَ الصَّلَاةَ لَمْ يَنْظُرُ إِلَّا إِلَى مَوْضِعِ سُجُودِهِ. قَالَهُ فِي عُمْدَةِ الْقَارِي».
Ibn Abbas (may Allah be pleased with him) narrated: The Messenger of Allah (peace be upon him) would glance to the right and left during prayer, but he would not turn his neck behind his back. [Narrated by Al-Tirmidhi and Al-Nasa’i]
In "Ad-Durr Al-Mukhtar" and "Radd Al-Muhtar": Turning the chest during prayer invalidates it, and turning the entire face or part of it is prohibitively disliked due to the prohibition. Glancing with the eyes is mildly disliked. In "Az-Zayla'i" and "Sharh Al-Multaqa" by Al-Baqani: It is permissible because the Prophet (peace be upon him) used to glance at his companions during prayer with the corner of his eye.
This does not contradict the previous ruling if understood as referring to unnecessary turning. It is also narrated from Ibn Abbas (may Allah be pleased with him): When the Prophet (peace be upon him) began the prayer, he would only look at the place of his prostration. This is mentioned in "Umdat Al-Qari."
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «لَيَنْتَهِيَنَّ أَقْوَامٌ عَنْ رَفْعِهِمْ أَبْصَارَهُمْ عِنْدَ الدُّعَاءِ فِي الصَّلَاةِ إِلَى السَّمَاءِ أَوْ لَتُخْطَفَنَّ أَبْصَارُهُمْ». رَوَاهُ مُسْلِمٌ.
وَقَالَ عَلِيُّ الْقَارِي: أَيْ خُصُوصًا وَقْتَ الدُّعَاءِ، وَإِلَّا فَرَفْعُ الْأَبْصَارِ مُطْلَقًا فِي الصَّلَاةِ مَكْرُوهُ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "People must stop raising their eyes to the sky during supplication in prayer, or their eyesight will be snatched away." [Narrated by Muslim]
Ali Al-Qari said: This specifically refers to raising the eyes during supplication. Otherwise, raising the eyes during prayer in general is disliked.
وَعَنْ أَنَسٍ (رضي الله عنه): أَنَّ النَّبِيَّ ﷺ قَالَ: «يَا أَنَسُ، اجْعَلْ بَصَرَكَ حَيْثُ تَسْجُدُ». رَوَاهُ الْبَيْهَقِيُّ فِي سُنَنِهِ الْكَبِيْرِ.
وَفِي رِوَايَةٍ لِأَبِي دَاوُدَ: لَا يُجَاوِزُ بَصَرَهُ إِشَارَتَهَ». فَحَدِيْثُ أَبِي دَاوُدَ هَذَا ظَاهِرًا يَدُلُّ عَلَى أَنْ يَكُوْنَ نَظَرُهُ فِي حَالَ الْقُعُوْدِ إِلَى حُجْرِهِ. وَقَالَ فِي رَدَّ الْمُحْتَارِ: الْمَنْقُولُ فِي ظَاهِرِ الرِّوَايَةِ أَنْ يَكُوْنَ مُنْتَهَى بَصَرِهِ فِي صَلَاتِهِ إِلَى مَحَلَّ سُجُودِهِ، كَمَا فِي الْمُضْمَرَاتِ»، وَعَلَيْهِ اقْتَصَرَ فِي الْكَنْزِ» وَغَيْرِهِ. وَهَذَا التَّفْصِيلُ الْمَذْكُورُ فِي الدُّرِّ الْمُخْتَارِ» مِنْ تَصَرُّفَاتِ الْمَشَايِخِ كَالطَّحَاوِي وَالْكَرْخِي وَغَيْرِهِمَا، كَمَا يُعْلَمُ مِنَ الْمُطَوَّلَاتِ.
Anas (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said: "O Anas, direct your gaze to where you prostrate." [Narrated by Al-Bayhaqi in his "Sunan Al-Kubra."]
In a narration by Abu Dawud: "His gaze should not go beyond his gesture." This hadith of Abu Dawud apparently indicates that during sitting, one's gaze should be directed to one's lap. In "Radd Al-Muhtar": The apparent narration indicates that the limit of one's gaze during prayer should be the place of prostration, as mentioned in "Al-Mudmarat." This is also the view in "Al-Kanz" and others. The detailed explanation in "Ad-Durr Al-Mukhtar" is based on the opinions of scholars like At-Tahawi and Al-Karkhi, as found in extensive works.
وَعَنْ أُمَّ سَلَمَةَ (رضي الله عنها) قَالَتْ: رَأَى النَّبِيُّ ﷺ غُلَامًا لَنَا - يُقَالُ لَهُ: أَفْلَحَ - إِذَا سَجَدَ نَفَخَ، فَقَالَ: «يَا أَفْلَحُ، تَرِبْ وَجْهَكَ». رَوَاهُ التَّرْمِذِيُّ.
قَالَ فِي شَرْحِ النَّقَايَةِ»: وَكُرِهَ مَسْحُ جَبْهَتِهِ مِنَ التُّرَابِ فِي الصَّلَاةِ. وَأَمَّا بَعْدَ الْفَرَاغِ مِنْهَا فَلَا يُكْرَهُ، بَلْ يُسْتَحَبُّ كِتْمَانًا لِلْعِبَادَةِ أَوْ خَوْفًا مِنَ الرِّيَاءِ وَالسُّمْعَةِ.
Umm Salamah (may Allah be pleased with her) narrated: The Prophet (peace be upon him) saw a young servant of ours named Aflah blowing (dust) when he prostrated. The Prophet (peace be upon him) said, "O Aflah, may your face be covered with dust." [Narrated by Al-Tirmidhi]
In "Sharh An-Naqayah": It is disliked to wipe the forehead from dust during prayer. However, after finishing the prayer, it is not disliked; rather, it is recommended to conceal the act of worship to avoid showing off or seeking fame.
وَعَنْ مُطَرِّفِ بْنِ عَبْدِ اللهِ بْنِ الشَّخِيْرِ، عَنْ أَبِيهِ (رضي الله عنه) ، قَالَ: أَتَيْتُ النَّبِيَّ ﷺ وَهُوَ يُصَلِّي، وَلِجَوْفِهِ أَزِيْزُ كَأَزِيزِ الْمِرْجَلِ، يَعْنِي يَبْكِي.
وَفِي رِوَايَةٍ قَالَ: رَأَيْتُ النَّبِيَّ ﷺ يُصَلِّي وَفِي صَدْرِهِ أَزِيزُ كَأَزِيزِ الرَّحَى مِنَ الْبُكَاءِ.
رَوَاهُ أَحْمَدُ، وَرَوَى النَّسَائِيُّ الرِّوَايَةَ الْأُوْلَى وَأَبُو دَاوُدَ الثَّانِيَةَ.
قَالَ فِي شَرْحِ النَّقَايَةِ»: وَالْحَاصِلُ أَنَّ نَحْوَ الْأَنِيْنِ وَالْبُكَاءِ بِصَوْتٍ إِنْ كَانَ لِغَيْرِ أَمْرِ الْآخِرَةِ بِأَنْ كَانَ لِوَجْعٍ أَوْ مُصِيبَةٍ تَفْسُدُ الصَّلَاةُ ؛ لِأَنَّ فِيْهِ إِظْهَارَ التَّأَسُّفِ وَالْجَزَعِ، فَصَارَ كَأَنَّهُ قَالَ: أَعِيْنُونِي. وَإِنْ كَانَ لِأَمْرِ الْآخِرَةِ بِأَنْ كَانَ بِخَوْفٍ أَوْ رَجَاءٍ لَا تَفْسُدُ؛ لِأَنَّهُ كَالدُّعَاءِ وَالثَّنَاءِ.
Mutarrif ibn Abdullah ibn Ash-Shikhir, from his father, reported: I came to the Prophet (peace be upon him) while he was praying, and his chest was making a sound like the boiling of a pot, meaning he was crying.
In another narration, it is reported: "I saw the Prophet (peace be upon him) praying, and his chest was making a sound like the grinding of a millstone due to his crying." [Narrated by Ahmad while Al-Nasa’i narrated the first version, and Abu Dawud narrated the second]
In "Sharh An-Naqayah": The summary is that groaning or crying with sound, if it is not related to the Hereafter, such as due to pain or a calamity, invalidates the prayer because it shows distress and impatience, as if one is saying"Help me." However, if it is related to the Hereafter, such as out of fear or hope, it does not invalidate the prayer, as it is like supplication and praise.
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ أَصَابَهُ قَيْءٌ أَوْ رُعَافُ أَوْ قَلَسٌ أَوْ مَذْيَّ، فَلْيَنْصَرِفْ وَلْيَتَوَضَّأُ ، ثُمَّ لْيَيْنِ عَلَى صَلَاتِهِ۱، وَهُوَ فِي ذَلِكَ لَا يَتَكَلَّمُ». رَوَاهُ ابْنُ مَاجَه.
وَرَوَى عَبْدُ الرَّزَّاقِ وَالدَّارَ قُطْنِي وَالْبَيْهَقِيُّ عَنْ عَليَّ الله نَحْوَهُ مَوْقُوْفًا. وَرَوَاهُ الدَّارَقُطْنِيُّ مُرْسَلًا أَيْضًا.
قَالَ فِي الْفَتْحِ وَابْنُ عَيَّاشٍ قَدْ وَثَقَهُ ابْنُ مَعِينٍ وَزَادَ فِي الْإِسْنَادِ: «عَنْ عَائِشَةَ» وَالزَّيَادَةُ مِنَ الثَّقَةِ مَقْبُولَةٌ، وَالْمُرْسَلْ عِنْدَنَا وَعِنْدَ جُمْهُورِ الْعُلَمَاءِ حُجَّةٌ، كَذَا فِي جَامِعِ الآثار».
وَقَالَ الْعَيْنِيُّ فِي الْبِنَايَةِ»: فَإِنْ قُلْتَ: اسْتَدْلَلْتُمْ بِحَدِيثَيْنِ، أَحَدُهُمَا: مُرْسَلٌ، وَالْآخَرُ: ضَعِيفٌ.
قُلْتُ: لَا يَضُرُّنَا إِرْسَالُهُ ؛ لِأَنَّ الْمُرْسَلَ عِنْدَنَا حُجَّةٌ، وَيَقْوَى الضَّعِيفُ بِمَا نُقِلَ عَنِ الصَّحَابَةِ ، وَهُوَ مَا أَخْرَجَهُ ابْن أَبِي شَيْبَةَ فِي مُصَنَّفِهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ وَأَبِي بَكْرِ الصِّدِّيقِ وَسَلْمَانَ وَابْنِ عُمَرَ وَابْنِ مَسْعُوْدٍ. (رضي الله عنهم) وَرُوِيَ مِنَ التَّابِعِينَ عَنْ عَلْقَمَةَ وَطَاوُسٍ وَسَالِمِ بْنِ عَبْدِ اللهِ وَسَعِيدِ بْنِ جُبَيْرٍ وَالشَّعْبِيِّ وَإِبْرَاهِيمَ النَّخَعِيَّ وَعَطَاءٍ وَمَكْحُوْلٍ وَسَعِيدِ بْنِ الْمُسَيِّبِ.
وَكَيْفَ يَذْهَبُ إِلَى الْقِيَاسِ بِتَرْكِ قَوْلِ هَؤُلَاءِ، وَقَوْلُهُمْ فِيْمَا لَا يُدْرِكُ بِالْقِيَاسِ كَالنَّصَّ فِي كَوْنِهِ رَاجِحًا عَلَى الْقِيَاسِ، حَتَّى قَالَ بَعْضُهُمْ فِي الْمَسْأَلَةِ إِجْمَاعُ الصَّحَابَةِ؛ فَإِنَّهُ رُوِيَ عَنْ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ، وَعَلِيَّ وَالْعَبَادِلَةِ الثَّلَاثَةِ وَأَنَسٍ وَسَلْمَانَ (رضي الله عنهم) ، جَوَازُ الْبِنَاءُ. وَالْمُرَادُ إِجْمَاعُ فُقَهَائِهِمْ، وَبِقَوْلِهِمْ يُتْرَكُ الْقِيَاسُ، هَذَا وَرُوْيَ أَيْضًا مِثْلُ مَا قُلْنَا عَنِ الْأَوْزَاعِيَّ وَابْنِ أَبِي لَيْلَى وَالْحَسَنِ الْبَصْرِيِّ وَسُفْيَانَ الثَّوْرِيِّ وَأَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ الله.
Aisha (may Allah be pleased with her) narrated that the Messenger of Allah (peace be upon him) said: "If someone is afflicted with vomiting, a nosebleed, regurgitation, or pre-seminal fluid (madhy), let them leave, perform ablution, and then resume their prayer without speaking." [Narrated by Ibn Majah]
Abdur-Razzaq, Al-Daraqutni, and Al-Bayhaqi narrated a similar report from Ali (may Allah be pleased with him) as a Mawquf (statement of a companion). Al-Daraqutni also narrated it as Mursal (a narration with a missing link in the chain).
In "Al-Fath" and Ibn 'Ayyash: Ibn Ma'in authenticated it, and the addition in the chain from Aisha is acceptable because it comes from a reliable narrator. The Mursal narration is considered evidence according to us and the majority of scholars, as mentioned in "Jami' Al-Athar."
Al-'Ayni said in "Al-Binayah": If you say, "You have relied on two narrations, one Mursal and the other weak," I say: The Mursal does not harm us because it is evidence according to us, and the weak narration is strengthened by what is reported from the companions. Ibn Abi Shaybah narrated in his "Musannaf" from Ali ibn Abi Talib, Abu Bakr As-Siddiq, Salman, Ibn Umar, and Ibn Mas'ud. It is also narrated from the Tabi'in, such as Alqamah, Tawus, Salim ibn Abdullah, Sa'id ibn Jubayr, Ash-Sha'bi, Ibrahim An-Nakha'i, 'Ata', Makhul, and Sa'id ibn Al-Musayyib.
How can one resort to analogy (qiyas) while ignoring the statements of these individuals? Their statements in matters that cannot be understood through analogy are like explicit texts, making them stronger than analogy. Some even said that this issue is based on the consensus of the companions, as it is narrated from Abu Bakr, Umar, Uthman, Ali, the three Abdallahs (Ibn Umar, Ibn Abbas, and Ibn Az-Zubayr), Anas, and Salman, permitting the continuation of prayer. The consensus of their jurists is meant here, and their statements override analogy. This is also narrated from Al-Awza'i, Ibn Abi Layla, Al-Hasan Al-Basri, Sufyan Ath-Thawri, and Abu Salama ibn Abdur-Rahman.
Notes / الحواشي
1 His statement: "Then let them resume their prayer, etc." means that if someone is afflicted with a natural bodily occurrence that necessitates ablution during prayer, they should leave immediately, perform ablution without engaging in anything unnecessary, and then resume their prayer according to the Hanafi school, provided nothing invalidating occurs. If they are following an imam, their ruling is like that of a follower (muqtadi): they do not recite, do not perform sahw (prostration of forgetfulness), and their obligation does not change by intending to establish the prayer. They begin by making up what they missed, unlike someone who joins late, and then follow the imam if they can catch up; otherwise, they follow and then pray what they missed without recitation. The other three Imams (Maliki, Shafi'i, and Hanbali) disagreed, stating that if an involuntary occurrence happens during prayer, the prayer is invalidated. This is mentioned in "Sharh Al-Munyah" with additional details.
۱ قوله : ثم ليين على صلاته إلخ يعني من سبقه حدث سماوي من بدنه موجب للوضوء في الصلاة انصرف من فوره وتوضأ من غير أن يشتغل بشيء غير ضروري في وضوئه، وبنى على صلاته عند الحنفية إن لم يعرض له ما ينافيها لهذا الحديث، وإن كان مقتديا فحكمه كمؤتم، فلا يأتي بقراءة ولا سهو، ولا يتغير فرضه بنية إقامة، ويبدأ بقضاء ما فاته عكس المسبوق، ثم يتابع إمامه إن أمكنه إدراكه، وإلا تابعه، ثم صلى ما فاته بلا قراءة. وخالفنا الأئمة الثلاثة؛ فإنهم قالوا: إذا سبقه الحدث وهو في الصلاة من غير اختياره بطلت صلاته. كذا في شرح المنية» مع زيادة.
وَعَنْ إِبْرَاهِيمَ فِي الرَّجُلِ يَرْعُفُ فِي الصَّلَاةِ أَوْ يُحْدِثُ، قَالَ: يَخْرُجُ وَلَا يَتَكَلَّمُ، إِلَّا أَنْ يَذْكُرَ اللهَ، يَتَوَضَّأُ ثُمَّ يَرْجِعُ إِلَى مَكَانِهِ ، فَيَقْضِي مَا بَقِيَ عَلَيْهِ مِنْ صَلَاتِهِ، وَيَعْتَدُّ بِمَا صَلَّى. فَإِنْ كَانَ تَكَلَّمَ اسْتَقْبَلَ. رَوَاهُ مُحَمَّدٌ فِي الْآثَارِ».
وَفِي رِوَايَةٍ لِابْنِ أَبِي شَيْبَةَ عَنْ عَلِيَّ الله قَالَ: إِذَا رَعَفَ الرَّجُلُ فِي صَلَاتِهِ أَوْ قَاءَ فَلْيَتَوَضَّأُ وَلَا يَتَكَلَّمْ، وَلْيَبْنِ عَلَى صَلَاتِهِ. وَرِجَالُ هَذَا السَّنَدِ عَلَى شَرْطِ الصَّحِيحِ.
Ibrahim (may Allah be pleased with him) said regarding a man who has a nosebleed or an involuntary occurrence during prayer: "He should leave without speaking, except to remember Allah, perform ablution, return to his place, and complete the remainder of his prayer, counting what he has already prayed. If he spoke, he must start over." [Narrated by Muhammad in "Al-Athar."]
In a narration by Ibn Abi Shaybah from Ali (may Allah be pleased with him): "If a man has a nosebleed or vomits during prayer, let him perform ablution without speaking and resume his prayer." The narrators of this chain meet the conditions of authenticity.
وَعَنْ طَلْقِ بْنِ عَلِيٍّ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا فَسَا أَحَدُكُمْ فِي الصَّلَاةِ فَلْيَنْصَرِفْ فَلْيَتَوَضَّأُ، وَلْيُعِدِ الصَّلَاةَ . رَوَاهُ أَبُو دَاوُدَ. وَرَوَى التَّرْمِذِيُّ مَعَ زِيَادَةٍ وَنُقْصَانٍ. قَالَ عَلِيُّ الْقَارِي: الْأَمْرُ بِالْإِعَادَةِ لِلْوُجُوبِ إِذَا كَانَ الْحَدَثُ عَمْدًا. أَمَّا إِذَا سَبَقَهُ الْحَدَثُ فَالْأَمْرُ لِلِاسْتِحْبَابِ؛ فَإِنَّهُ أَفْضَلُ لِلْخُرُوجِ عَنِ الْخِلَافِ.
Talq ibn Ali (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "If one of you passes wind during prayer, let him leave, perform ablution, and repeat the prayer." [Narrated by Abu Dawud while Al-Tirmidhi narrated it with additions and omissions]
Ali Al-Qari said: The command to repeat the prayer is obligatory if the occurrence was intentional. However, if it was involuntary, the command is for recommendation, as it is better to avoid disagreement.
وَعَنْ عَطَاءِ بْنِ يَسَارٍ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ كَبَّرَ فِي صَلَاةٍ مِنَ الصَّلَوَاتِ، ثُمَّ أَشَارَ إِلَيْهِمْ بِيَدِهِ أَنِ امْكُثُوْا، فَانْطَلَقَ رَسُوْلُ اللهِ ﷺ ثُمَّ رَجَعَ، وَعَلَى جِلْدِهِ أَثَرُ الْمَاءِ، فَصَلَّى رَوَاهُ مُحَمَّدٌ فِي الْمُوَطَّأ»، وَقَالَ: وَبِهَذَا تَأْخُذُ ، مَنْ سَبَقَهُ حَدَثُ فِي صَلَاةٍ فَلَا بَأْسَ أَنْ يَنْصَرِفَ، وَلَا يَتَكَلَّمَ، فَيَتَوَضَّأَ ثُمَّ يَبْنِي عَلَى مَا صَلَّى، وَأَفْضَلُ ذَلِكَ أَنْ يَتَكَلَّمَ وَيَتَوَضَّأَ، وَيَسْتَقْبِلَ صَلَاتَهُ.
Ata ibn Yasar (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said Takbir in one of the prayers, then gestured to the people to wait. He left and returned with traces of water on his skin, then resumed the prayer. [Narrated by Muhammad in "Al-Muwatta"]
Muhammad said: "This is the ruling we follow. If someone is afflicted with an occurrence during prayer, there is no harm in leaving without speaking, performing ablution, and resuming the prayer. However, it is better to speak, perform ablution, and start the prayer anew."
وَعَنْ عَائِشَةَ (رضي الله عنها) أَنَّهَا قَالَتْ: قَالَ النَّبِيُّ ﷺ: «إِذَا أَحْدَثَ أَحَدُكُمْ فِي صَلَاتِهِ فَلْيَأْخُذْ بِأَنْفِهِ، ثُمَّ لْيَنْصَرِفْ». رَوَاهُ أَبُو دَاوُدَ.
Aisha (may Allah be pleased with her) narrated that the Prophet (peace be upon him) said: "If one of you has an occurrence during prayer, let him hold his nose and then leave." [Narrated by Abu Dawud]
وَعَنْ عَلِيَّ (رضي الله عنه) قَالَ: إِذَا أَمَّ الرَّجُلُ الْقَوْمَ فَوَجَدَ فِي بَطْنِهِ رِزًا أَوْ قَيْئًا أَوْ رُعَافًا فَلْيَضَعْ ثَوْبَهُ عَلَى أَنْفِهِ، وَلْيَأْخُذْ بِيَدِ رَجُلٍ مِنَ الْقَوْمِ، فَلْيُقَدِّمْهُ. رَوَاهُ الدَّارَقُطْنِيُّ.
Ali (may Allah be pleased with him) said: "If a man is leading people in prayer and feels the need to pass wind, vomit, or has a nosebleed, let him place his garment over his nose, take the hand of one of the people, and let him lead." [Narrated by Al-Daraqutni]
وَعَنْ عَبْدِ اللهِ بْنِ عَمْرٍو (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا أَحْدَثَ أَحَدُكُمْ وَقَدْ جَلَسَ فِي آخِرِ صَلَاتِهِ قَبْلَ أَنْ يُسَلَّمَ فَقَدْ جَازَتْ صَلَاتُهُ». رَوَاهُ التَّرْمِذِيُّ. وَقَالَ عَلِيُّ الْقَارِي: لِهَذَا الْحَدِيْثِ طُرُقُ ذَكَرَهَا الطَّحَاوِيُّ، وَتَعَدُّدُ الطُّرُقِ يُبْلِغُ الْحَدِيثَ الضَّعِيفَ إِلَى حَدَّ الْحَسَنِ. وَقَالَ ابْنُ الْهُمَامِ: وَقَوْلُ مَنْ يَقُوْلُ فِي حَدِيثٍ: «إِنَّهُ لَمْ يَصِحٌ إِنْ سُلَّمَ، لَمْ يَقْدَحْ ؛ لِأَنَّ الْحُجَّةَ لَا تَتَوَقَّفُ عَلَى الصَّحَّةِ، بَلِ الْحُسْنُ كَافٍ.
Abdullah ibn Amr (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "If one of you has an occurrence while sitting at the end of the prayer before saying the Taslim, his prayer is valid." [Narrated by Al-Tirmidhi]
Ali Al-Qari said: This hadith has multiple chains, as mentioned by At-Tahawi. Multiple chains elevate a weak hadith to the level of Hasan. Ibn Al-Humam said: The statement of those who say a hadith is not authentic does not negate its validity, as evidence does not depend on authenticity alone; Hasan is sufficient.