Volume 2, Page 95a: Intentionally
eating or drinking invalidates the salah
Ibn al-Munzhir says: "The people of knowledge agree
that if one intentionally eats or drinks during a fard salah,
he is to repeat the salah. The same is the case with nawafil
according to the majority of scholars as what invalidates an
obligatory (fard) prayer also invalidates a voluntary (nafl)
prayer."
Intentionally speaking during the salah, if it is not
beneficial to the salah, invalidates the salah.
Zaid ibn Arqam relates: "We used to talk while we were
in salah and a person would speak to the person next to him
until the verse was revealed: 'And stand before Allah in
devout obedience' and we were then commanded to observe
silence during the salah." This is related by the group.
Ibn Mas'ud reports: "We used to greet the Messenger of
Allah while he was in salah and he would respond to our
greeting. When we returned from Abyssinia, we greeted him
[during prayer] but he did not respond to our salutation. We
said to him: 'O Messenger of Allah, we used to greet you while
you were in salah and you used to respond to us!' He then
said: 'Prayer demands one's complete attention.'" This is
related by al-Bukhari and Muslim.
If one is ignorant of this ruling or speaks due to the fact
that he has forgotten this ruling, his salah will still be
valid
Mu'awiyyah ibn alHakam said: "I was praying behind the
Messenger of Allah and someone in the congregation sneezed. I
said [to him]: 'May Allah have mercy upon you.' The people
then stared at me, showing their disapproval of my act. I
said: 'Woe to me, why do you stare at me so?' They started to
strike their hands on their thighs and when I saw that they
wanted me to become silent, I was angered but said nothing.
When the Messenger of Allah finished the prayer - and may my
father and mother be ransomed for him, I found no teacher
better than him either before or after him - he did not scold,
beat, or revile me but he simply said: 'Talking to others is
not seemly during the salah, for the salah is for glorifying
Allah, extolling His Greatness, and reciting the Qur'an.'"
This is related by Ahmad, Muslim, Abu Dawud, and an-Nasa'i.
Mu'awiyyah ibn al-Hakam spoke out of ignorance of this ruling
and the Prophet sallallahu alehi wasallam did not order him to
repeat his salah.
Talking [if it is a reminder as to the incompleteness of
the salah], does not nullify the salah as can be seen in the
following hadith. Abu Hurairah says: "The Messenger of
Allah led us in either the noon or after-noon prayers and he
made the taslim after praying just two rak'at. Zhul Yadain
said to the Prophet: 'O Messenger of Allah, has the salah been
shortened or have you forgotten [part of it]?' The Prophet
sallallahu alehi wassalam said: 'It has not been shortened,
nor did I forget any part of it." He said: 'Yes, O
Messenger of Allah, you did forget.' Thereupon the Prophet
asked (the people): 'Is Zhul Yadain correct in what he says?'
The people said: 'He is correct, you offered only two rak'at.'
Then, the Prophet prayed the two remaining rak'at and made the
taslim, said the takbir and performed the sajdah, sat and made
the takbir and performed the sajdah again, and finally said
the takbir and sat again." This is related by al-Bukhari
and Muslim.
The Maliki school allows talking during the prayer if it is
done for any good of the salah as long as it does not become a
common practice and (is done) only when saying subhanallah
fails to alert the imam to correct his mistake. Al-Auza'i's
comments are: "Whoever intentionally speaks during the
salah, seeking some benefit to the salah, does not invalidate
his salah." He said that if a person recites aloud in the
'asr and someone behind him says: "It is the 'asr,"
(i.e., the recital is not to be aloud) then the latter person
would not invalidate his salah.
The scholars differ over what exactly constitutes a few
motions and what constitutes many motions. Some say that one
makes many motions when, if seen from behind, one would be
certain that he was not performing salah, and anything less
than that amount is considered only a few motions. Some say
that it is any act or string of actions which would make
others believe that the person is not praying.
An-Nawawi says: "If a person performs a lot of actions
that are not part of the salah, he invalidates his salah, and,
on this point, there is no difference of opinion. If the acts
are few, then they do not invalidate the salah and, on this
point, there also is no difference of opinion. This is the
exact position. However, there does exist a difference of
opinion over what exactly constitutes a few actions and many
actions, [and there exist four opinions on this point..."
He says that the fourth opinion is the correct and most
popular opinion. The fourth opinion is that the exact
definitions of too much and too little are determined by
generally accepted standards. One is not harmed in his salah
by common acts such as nodding in reply to a salutation,
taking off one's shoes, raising the headdress and putting it
back in place, putting on or taking off a light garment,
carrying or holding a small child, preventing someone from
passing in front of the person in prayer, covering one's
spittle in one's clothing and similar other actions. As for
the other acts, those which are considered to constitute many
actions (e.g., taking many consecutive steps, performing
actions repeatedly) they invalidate the prayer. An-Nawawi also
says: "The scholars are in agreement that many actions
invalidate the prayer if they are performed consecutively
[i.e., one after another]. If one separates the actions, for
instance, taking a step and then stopping for a while, then
taking another step or two, and then another two steps, after
a pause (though a short one) between them, then the salah will
not be harmed, even if he (in this manner should take a
hundred or more steps. There is no difference of opinion on
this point. As for light actions," he continues,
"such as, moving one's finger in glorifying Allah or in
itching, and so forth., these do not invalidate the prayer
according to the well-known, authentic opinion, even when they
are done repeatedly and consecutively, but they are
disliked." AshShaf'i, in a statement concerning it, says:
"Even if one counts the verses on one's fingers, it would
not invalidate one's salah, but it is best to avoid [such an
act]."
Al-Bukhari and Muslim record that the Prophet sallallahu
alehi wasallam told a bedouin who had not performed his salah
well: "Return and pray for you have not prayed."
(This hadith was mentioned earlier.)
Ibn Rushd writes: "There is an agreement that if one
prays and he is not in a state of purity, it is obligatory for
him to repeat the prayer, [that is true if the act was done]
intentionally or out of forgetfulness. Similarly, one who
prays without facing the qiblah, intentionally or due to
forgetfulness, [must repeat the salah]. In general, if any of
the conditions for the correctness of the salah are absent, it
becomes obligatory to repeat the salah. "
Ibn al-Munzhir records that there is a consensus of opinion
that laughing (during the salah) invalidates the prayer. An-Nawawi
says: "This is the case if one laughs aloud, and produces
sound. Most of the scholars say that there is no problem with
smiling. If one is overcome by laughter and cannot control it,
his salah will not become invalid if it is of minor nature. If
it is a hearty laughter, it will invalidate the salah. Custom
would determine whether it is a major or a minor
laughter."
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