Permissible Actions During Prayer in Islam: What Doesn’t Invalidate Salah
Question: What is the ruling on killing a snake or scorpion, etc., during Salah (prayer), or stopping someone from doing something with a gesture? For example, mothers in households often clear their throats during prayer to stop children from doing something harmful.
Also, what are the actions that are permissible to do in prayer, and which do not invalidate the prayer? Please provide a detailed answer.
Answer..!
Alhamdulillah..!
In the pure Shariah, Salah is an important and fundamental pillar of the religion of Islam, for which strict emphasis has been laid on its performance, and a severe warning has been given to the one who abandons it. Not only is there a warning for those who abandon Salah, but Allah says in the Quran in Surah Al-Ma’un that there is destruction even for those who pray. This is because, in Salah, a Muslim is in conversation with Allah, and Allah absolutely dislikes His servant being engaged in any other matter or diverting his attention elsewhere while conversing with his Lord.
Therefore, all those who pray but are heedless of their prayers—such as praying sometimes and not others, praying for show, engaging in worldly tasks during prayer, deliberately not paying attention in prayer, deliberately getting lost in other thoughts, or talking during prayer, etc.—should take heed…!
This severe Quranic warning shows the immense importance of Salah in Islam. Therefore, actions during prayer that destroy or diminish the Khushu (humility and concentration) are forbidden. However, permission has also been granted for a few actions which are necessary for us as human beings.
We will present the details here, Insha’Allah.
1. It is permissible to kill a poisonous or harmful creature during prayer.
Sunan Abi Dawud
Book: The Book of Prayer (Kitab Al-Salat)
Chapter: On acting in the prayer
Hadith Number: 921
حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا عَلِيُّ بْنُ الْمُبَارَكِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ ضَمْضَمِ بْنِ جَوْسٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم: «اقْتُلُوا الأَسْوَدَيْنِ فِي الصَّلاَةِ: الْحَيَّةَ وَالْعَقْرَبَ».
Translation:
Abu Hurayrah (RA) reported the Messenger of Allah (ﷺ) as saying: Kill the two black things during prayer: the snake and the scorpion.
Takhrij Darud Da’wah:
Sunan al-Tirmidhi/al-Salah 170 (390), Sunan al-Nasa’i/al-Sahw 12 (1203), Sunan Ibn Majah/Iqamat al-Salah 146 (1245), (Tuhfat al-Ashraf: 13513), and also reported in: Musnad Ahmad (2/233, 255, 273, 275, 284, 490), Sunan al-Darimi/al-Salah 178 (1545) (Sahih)
2. It is permissible to carry a child during prayer if necessary.
Sahih al-Bukhari
Book: The Book of Salat (Prayer)
Chapter: Chapter: What is the ruling if someone carries his daughter on his neck during prayer?
Hadith Number: 516
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ عَامِرِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، عَنْ عَمْرِو بْنِ سُلَيْمٍ الزُّرَقِيِّ، عَنْ أَبِي قَتَادَةَ الأَنْصَارِيِّ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يُصَلِّي وَهْوَ حَامِلٌ أُمَامَةَ بِنْتَ زَيْنَبَ بِنْتِ رَسُولِ اللَّهِ صلى الله عليه وسلم، وَلأَبِي الْعَاصِ بْنِ الرَّبِيعِ بْنِ عَبْدِ شَمْسٍ، فَإِذَا سَجَدَ وَضَعَهَا، وَإِذَا قَامَ حَمَلَهَا.
Translation:
Narrated Abu Qatada al-Ansari (RA): The Messenger of Allah (ﷺ) used to pray while he was carrying Umama, the daughter of Zainab, the daughter of the Messenger of Allah (ﷺ). And in the Hadith of Abu al-As bin Rabi’a bin ‘Abd Shams, (it is added that) when he prostrated, he put her down, and when he stood up, he carried her.
3. If someone comes and greets a person who is praying, it is permissible to respond with a gesture.
Sunan Abi Dawud
Book: The Book of Prayer (Kitab Al-Salat)
Chapter: On returning the greeting during prayer
Hadith Number: 927
حَدَّثَنَا الْحُسَيْنُ بْنُ عِيسَى الْخُرَاسَانِيُّ الدَّامَغَانِيُّ، حَدَّثَنَا جَعْفَرُ بْنُ عَوْنٍ، حَدَّثَنَا هِشَامُ بْنُ سَعْدٍ، حَدَّثَنَا نَافِعٌ، قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ، يَقُولُ: خَرَجَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِلَى قُبَاءَ يُصَلِّي فِيهِ، قَالَ: فَجَاءَتْهُ الأَنْصَارُ، فَسَلَّمُوا عَلَيْهِ وَهُوَ يُصَلِّي، قَالَ: فَقُلْتُ لِبِلاَلٍ: كَيْفَ رَأَيْتَ رَسُولَ اللَّهِ صلى الله عليه وسلم يَرُدُّ عَلَيْهِمْ حِينَ كَانُوا يُسَلِّمُونَ عَلَيْهِ وَهُوَ يُصَلِّي؟ قَالَ: يَقُولُ هَكَذَا: وَبَسَطَ كَفَّهُ، وَبَسَطَ جَعْفَرُ بْنُ عَوْنٍ كَفَّهُ، وَجَعَلَ بَطْنَهُ أَسْفَلَ، وَجَعَلَ ظَهْرَهُ إِلَى فَوْقٍ.
Translation:
Abdullah ibn Umar (RA) said: The Messenger of Allah (ﷺ) went out to Quba’ to offer prayer. The Ansar came and greeted him while he was praying. I asked Bilal (RA): How did you see the Messenger of Allah (ﷺ) return the greeting when they greeted him while he was praying? He replied: In this way, and he (Bilal) spread his palm. Ja’far ibn ‘Awn (a narrator) spread his palm, making its inner side downwards and its back upwards.
Takhrij Darud Da’wah:
Sunan al-Tirmidhi/ al-Salah 155 (368), (Tuhfat al-Ashraf: 2038, 8512), and also reported in: Musnad Ahmad (6/12) (Hasan Sahih)
It is narrated from Sayyiduna Abu Sa’id al-Khudri (RA) that a Companion greeted the Prophet (ﷺ) while he was praying. The Prophet (ﷺ) responded with a gesture. After finishing the prayer (lit. saying Salam), he said,
“We used to respond to greetings (verbally) in prayer, but then we were forbidden from it.”
(Silsilah al-Ahadith as-Sahihah by al-Albani_2917)
4. If one sneezes, it is permissible to cover the mouth with a hand or cloth and to praise Allah.
If someone sneezes during prayer, they should try to sneeze softly and can then say “Alhamdulillah” softly, as mentioned in the following Hadiths:
Sunan Abi Dawud
Book: The Book of General Behavior (Kitab Al-Adab)
Chapter: On sneezing
Hadith Number: 5029
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنِ ابْنِ عَجْلاَنَ، عَنْ سُمَىٍّ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا عَطَسَ وَضَعَ يَدَهُ أَوْ ثَوْبَهُ عَلَى فِيهِ، وَخَفَضَ أَوْ غَضَّ بِهَا صَوْتَهُ. شَكَّ يَحْيَى.
Translation:
Abu Hurayrah (RA) said: When the Messenger of Allah (ﷺ) sneezed, he would put his hand or his garment over his mouth, and suppressed, or lowered, his voice (Yahya, the narrator, was unsure which word was used).
Takhrij Darud Da’wah: Sunan al-Tirmidhi/al-Adab 6 (2745), (Tuhfat al-Ashraf: 12581), and also reported in: Musnad Ahmad (2/439) (Hasan Sahih)
Jami at-Tirmidhi
Book: The Book of Salat (Prayer)
Chapter: On what is said about one who sneezes during prayer
Hadith Number: 404
حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا رِفَاعَةُ بْنُ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ رِفَاعَةَ بْنِ رَافِعٍ الزُّرَقِيُّ، عَنْ عَمِّ أَبِيهِ مُعَاذِ بْنِ رِفَاعَةَ، عَنْ أَبِيهِ، قَالَ: صَلَّيْتُ خَلْفَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَعَطَسْتُ، فَقُلْتُ: الْحَمْدُ لِلَّهِ حَمْدًا كَثِيرًا طَيِّبًا مُبَارَكًا فِيهِ مُبَارَكًا عَلَيْهِ كَمَا يُحِبُّ رَبُّنَا وَيَرْضَى، فَلَمَّا صَلَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ انْصَرَفَ، فَقَالَ: «مَنِ الْمُتَكَلِّمُ فِي الصَّلَاةِ»؟ فَلَمْ يَتَكَلَّمْ أَحَدٌ، ثُمَّ قَالَهَا الثَّانِيَةَ: «مَنِ الْمُتَكَلِّمُ فِي الصَّلَاةِ»؟ فَلَمْ يَتَكَلَّمْ أَحَدٌ، ثُمَّ قَالَهَا الثَّالِثَةَ: «مَنِ الْمُتَكَلِّمُ فِي الصَّلَاةِ»؟ فَقَالَ رِفَاعَةُ بْنُ رَافِعٍ ابْنُ عَفْرَاءَ: أَنَا يَا رَسُولَ اللَّهِ، قَالَ: «كَيْفَ قُلْتَ»؟ قَالَ: قُلْتُ: الْحَمْدُ لِلَّهِ حَمْدًا كَثِيرًا طَيِّبًا مُبَارَكًا فِيهِ مُبَارَكًا عَلَيْهِ كَمَا يُحِبُّ رَبُّنَا وَيَرْضَى، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «وَالَّذِي نَفْسِي بِيَدِهِ لَقَدِ ابْتَدَرَهَا بِضْعَةٌ وَثَلَاثُونَ مَلَكًا أَيُّهُمْ يَصْعَدُ بِهَا». قَالَ: وَفِي الْبَابِ عَنْ أَنَسٍ، وَوَائِلِ بْنِ حُجْرٍ، وَعَامِرِ بْنِ رَبِيعَةَ، قَالَ أَبُو عِيسَى: حَدِيثُ رِفَاعَةَ حَدِيثٌ حَسَنٌ، وَكَأَنَّ هَذَا الْحَدِيثَ عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ أَنَّهُ فِي التَّطَوُّعِ، لِأَنَّ غَيْرَ وَاحِدٍ مِنَ التَّابِعِينَ، قَالُوا: إِذَا عَطَسَ الرَّجُلُ فِي الصَّلَاةِ الْمَكْتُوبَةِ إِنَّمَا يَحْمَدُ اللَّهَ فِي نَفْسِهِ وَلَمْ يُوَسِّعُوا فِي أَكْثَرَ مِنْ ذَلِكَ.
Translation:
Rifa’ah bin Rafi’ (RA) said: “I prayed behind the Messenger of Allah (ﷺ) and sneezed. I said: ‘Al-hamdu lillahi hamdan kathiran tayyiban mubarakan fihi, mubarakan ‘alaihi, kama yuhibbu rabbuna wa yarda (All praise is due to Allah, praise which is abundant, pure, and blessed, blessed in it, as our Lord loves and is pleased with).’ When the Messenger of Allah (ﷺ) finished his prayer, he turned and said: ‘Who was the one who spoke in the prayer?’ No one spoke. Then he said it a second time: ‘Who was the one who spoke in the prayer?’ No one spoke. Then he said it a third time: ‘Who was the one who spoke in the prayer?’ Rifa’ah bin Rafi’ bin ‘Afra’ said: ‘It was I, O Messenger of Allah!’ He (ﷺ) said: ‘What did you say?’ He replied: ‘I said: “Al-hamdu lillahi hamdan kathiran tayyiban mubarakan fihi, mubarakan ‘alaihi, kama yuhibbu rabbuna wa yarda.”‘ The Prophet (ﷺ) said: ‘By the One in Whose Hand is my soul, thirty-some angels rushed to see which of them would ascend with it.'”
Imam Tirmidhi said:
1- The Hadith of Rifa’ah is Hasan.
2- There are also Hadiths in this chapter from Anas, Wa’il bin Hujr, and ‘Amir bin Rabi’ah (RA).
3- It seems that according to some of the People of Knowledge, this Hadith refers to a voluntary prayer (Tatatwwu’), because more than one of the Tabi’in said that when a man sneezes in the obligatory prayer (Maktubah), he should only praise Allah to himself (in his mind), and they did not allow for more than that.
Takhrij Darud Da’wah:
Sunan Abi Dawud/ al-Salah 121 (773), Sunan al-Nasa’i/al-Iftitah 36 (932), (Tuhfat al-Ashraf: 3606), and refer also to: Sahih al-Bukhari/al-Adhan 126 (799), Sunan Abi Dawud/ al-Salah 121 (770), Sunan al-Nasa’i/al-Tatbiq 22 (1063), and Musnad Ahmad (4/340) (Sahih) (The chain is Hasan, but the Hadith is Sahih due to supporting evidence).
Clarification:
Hafiz Ibn Hajar (may Allah have mercy on him) states in Fath al-Bari: “Bishr bin ‘Umar al-Zahrani reported in his narration from Rifa’ah bin Yahya that this prayer was Maghrib.” This narration refutes those who considered it a voluntary (Nafl) prayer. However, other narrations indicate that the Companion said these words when rising from Ruku’, and he also sneezed during that time. The reconciliation of all authentic narrations and the opinions of scholars on this matter is that if one sneezes during prayer, instead of saying Alhamdulillah aloud, one should say it to oneself (in the mind). (Sheikh Al-Albani said: Hasan, Sahih Abi Dawud (747), Mishkat (992)) (Sahih wa Da’if Sunan al-Tirmidhi by Al-Albani: Hadith Number 404)
Imam Tirmidhi (may Allah have mercy on him) clarified after this Hadith that the one who sneezes can say these words softly, and one should not be too expansive in this. Imam Shawkani (may Allah have mercy on him) wrote that this Hadith indicates that one can say Alhamdulillah during prayer after sneezing. This is supported by another Hadith:
Narrated Mu’awiyah ibn al-Hakam as-Sulami (RA): He said: “While I was praying with the Messenger of Allah (ﷺ), a man among the people sneezed, so I said: ‘Yarhamuk-Allah (May Allah have mercy on you).’ The people started staring at me. I said (to myself): ‘May my mother lose me! What is the matter with you that you are staring at me?’ Then they began to strike their thighs with their hands. When I saw them silencing me, (it felt strange but) I became silent. When the Messenger of Allah (ﷺ) finished his prayer—may my father and mother be sacrificed for him! I have never seen a better teacher than him, before or after him! By Allah, he neither rebuked me, nor struck me, nor insulted me. He said: ‘This is Salah, and no worldly talk is appropriate in it. It is only for Tasbeeh (glorification), Takbeer (magnification), and recitation of the Quran.'”
(Sahih Muslim, International Hadith Number-537)
(Islam360 / Sahih Muslim Hadith Number- 1199)
This Hadith shows that the one who sneezes can say Alhamdulillah, because the Messenger of Allah (ﷺ) did not say anything to him (the sneezer). However, it is not permissible to reply to a sneeze in prayer, as the Messenger of Allah (ﷺ) explicitly told Mu’awiyah ibn al-Hakam (RA).
In short, if the one who sneezes during prayer says Alhamdulillah softly, it is permissible, but it is not correct to respond to a sneeze in prayer.
5. It is permissible to walk a little during prayer when necessary, such as to open a door.
Sunan Abi Dawud
Book: The Book of Prayer (Kitab Al-Salat)
Chapter: On acting in the prayer
Hadith Number: 922
حَدَّثَنَا أَحْمَدُ بْنُ حَنْبَلٍ، وَمُسَدَّدٌ، وَهَذَا لَفْظُهُ، قَالَ: حَدَّثَنَا بِشْرٌ يَعْنِي ابْنَ الْمُفَضَّلِ، حَدَّثَنَا بُرْدٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ، قَالَتْ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ أَحْمَدُ: يُصَلِّي وَالْبَابُ عَلَيْهِ مُغْلَقٌ فَجِئْتُ فَاسْتَفْتَحْتُ، قَالَ أَحْمَدُ: فَمَشَى، فَفَتَحَ لِي، ثُمَّ رَجَعَ إِلَى مُصَلَّاهُ. وَذَكَرَ أَنَّ الْبَابَ كَانَ فِي الْقِبْلَةِ.
Translation:
Narrated A’ishah (RA): The Messenger of Allah (ﷺ) was praying, and the door was shut. I came and asked for the door to be opened. He (Ahmad’s version says) walked and opened (it) for me; he then returned to his place of prayer. (Urwah mentioned that) The door was in the direction of the Qiblah.
Takhrij Darud Da’wah:
Sunan al-Tirmidhi/al-Salah 304 (al-Jumu’ah 68), (601) Sunan al-Nasa’i/al-Sahw 14 (1207), (Tuhfat al-Ashraf: 16417), and also reported in: Musnad Ahmad (6/31, 183, 234) (Hasan)
Clarification:
This clearly shows that walking a little for a necessity, like opening a door, does not break the prayer.
6. There is no harm in crying during prayer.
Sunan an-Nasa’i
Book: The Book of the Commencement of the Prayer
Chapter: Regarding crying during prayer
Hadith Number: 1215
أَخْبَرَنَا سُوَيْدُ بْنُ نَصْرٍ، قَالَ: أَنْبَأَنَا عَبْدُ اللَّهِ، عَنْ حَمَّادِ بْنِ سَلَمَةَ، عَنْ ثَابِتٍ الْبُنَانِيِّ، عَنْ مُطَرِّفٍ، عَنْ أَبِيهِ، قَالَ: أَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ يُصَلِّي وَلِجَوْفِهِ أَزِيزٌ كَأَزِيزِ الْمِرْجَلِ يَعْنِي: يَبْكِي.
Translation:
Narrated ‘Abdullah bin Ash-Shikhkhir (RA): “I came to the Prophet (ﷺ) when he was praying, and there was a sound coming from his chest like the boiling of a pot, meaning, he was weeping.”
Takhrij Darud Da’wah:
Sunan Abi Dawud/al-Salah 161 (904), Sunan al-Tirmidhi/al-Shama’il 44 (305), (Tuhfat al-Ashraf: 5347), Musnad Ahmad 4/25, 26 (Sahih)
Clarification:
This establishes the permissibility of crying out of fear of Allah during prayer. (Sheikh Al-Albani said: Sahih) (Sahih wa Da’if Sunan an-Nasa’i by Al-Albani: Hadith Number 1214)
7. It is permissible to spit into a cloth or tissue, or clear mucus, etc., during prayer if needed.
Sahih al-Bukhari
Book: The Book of Salat (Prayer)
Chapter: Chapter: If there is sputum in the mosque, it is necessary to scrape it off with the hand.
Hadith Number: 405
حَدَّثَنَا قُتَيْبَةُ، قَالَ: حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَأَى نُخَامَةً فِي الْقِبْلَةِ، فَشَقَّ ذَلِكَ عَلَيْهِ حَتَّى رُئِيَ فِي وَجْهِهِ، فَقَامَ فَحَكَّهُ بِيَدِهِ، فَقَالَ: «إِنَّ أَحَدَكُمْ إِذَا قَامَ فِي صَلاَتِهِ فَإِنَّهُ يُنَاجِي رَبَّهُ، أَوْ إِنَّ رَبَّهُ بَيْنَهُ وَبَيْنَ الْقِبْلَةِ، فَلاَ يَبْزُقَنَّ أَحَدُكُمْ قِبَلَ قِبْلَتِهِ، وَلَكِنْ عَنْ يَسَارِهِ أَوْ تَحْتَ قَدَمَيْهِ». ثُمَّ أَخَذَ طَرَفَ رِدَائِهِ فَبَصَقَ فِيهِ، ثُمَّ رَدَّ بَعْضَهُ عَلَى بَعْضٍ، فَقَالَ: «أَوْ يَفْعَلُ هَكَذَا»
Translation:
Narrated Anas bin Malik (RA): The Prophet (ﷺ) saw some sputum in the direction of the Qiblah (on the wall) and he disliked it so much that it was visible on his face. He got up and scraped it off with his hand and said, “When one of you stands for prayer, he is speaking privately to his Lord, or his Lord is between him and the Qiblah. Therefore, none of you should spit in the direction of his Qiblah, but (he can spit) to his left or under his feet.” Then he (ﷺ) took the corner of his cloak, spat in it, folded it, and said, “Or he can do like this.”
Note:
Spittle, phlegm, and nasal discharge are not impure (Najis), but they are contrary to cleanliness and hygiene. It is extremely necessary to respect the sanctity of the Qiblah, mosques, and other respected places. Their dignity should not be violated. Therefore, no one should spit in the mosque, and spitting towards the Qiblah is against respect and is a sin. However, if someone needs to (due to a sneeze or cough with phlegm), they should spit into their handkerchief, cloak, or shirt. In the past, mosques were unpaved, so the Prophet (ﷺ) allowed spitting under the left foot. Nowadays, since there are carpets, it is necessary to take care of the mosque’s cleanliness. If someone spits in the mosque out of necessity or forgetfulness, the expiation for it is to clean it thoroughly.
8. It is Sunnah for the person praying to stop someone from passing in front of him.
Sahih Muslim
Book: The Book of Prayer (Kitab Al-Salat)
Chapter: On the prohibition of passing in front of one who is praying
International Hadith Number-506
Islam 360 Hadith Number: 1130
حَدَّثَنِي هَارُونُ بْنُ عَبْدِ اللَّهِ، وَمُحَمَّدُ بْنُ رَافِعٍ، قَالاَ حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ ابْنِ أَبِي فُدَيْكٍ، عَنِ الضَّحَّاكِ بْنِ عُثْمَانَ، عَنْ صَدَقَةَ بْنِ يَسَارٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ: «إِذَا كَانَ أَحَدُكُمْ يُصَلِّي فَلاَ يَدَعْ أَحَدًا يَمُرُّ بَيْنَ يَدَيْهِ، فَإِنْ أَبَى فَلْيُقَاتِلْهُ، فَإِنَّ مَعَهُ الْقَرِينَ».
Translation:
Narrated Abdullah bin Umar (RA): The Messenger of Allah (ﷺ) said: “When one of you is praying, he should not let anyone pass in front of him. If he insists, he should fight him (i.e., repel him strongly), for he has a companion (Shaytan) with him.”
However, if the person praying has a Sutrah (barrier) in front of him, such as a wall, pillar, or any raised object, there is no harm in passing beyond the Sutrah. Similarly, if someone is praying without a Sutrah, you can place a Sutrah in front of him or take him by the hand and move him to the right or left behind a Sutra. As mentioned in a narration:
Qurrah bin Iyas said: ‘Umar (RA) saw me praying between two pillars, so he took me and moved me closer to a Sutrah and said: “Pray towards it.” (i.e., behind the Sutrah)
(Musannaf Ibn Abi Shaybah, Book of Voluntary Prayer and Imamah, Chapter: One who disliked praying between pillars, Hadith No_7502)
9. If the Imam forgets during recitation, it is permissible for the follower (Muqtadi) to correct the Imam.
Sunan Abi Dawud
Book: The Book of Prayer (Kitab Al-Salat)
Chapter: On correcting the Imam
Hadith Number: 907
حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلاَءِ، وَسُلَيْمَانُ بْنُ عَبْدِ الرَّحْمَنِ الدِّمَشْقِيُّ، قَالاَ: أَخْبَرَنَا مَرْوَانُ بْنُ مُعَاوِيَةَ، عَنْ يَحْيَى الْكَاهِلِيِّ، عَنِ الْمُسَوَّرِ بْنِ يَزِيدَ الأَسَدِيِّ الْمَالِكِيِّ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ يَحْيَى: وَرُبَّمَا قَالَ: شَهِدْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ فِي الصَّلاَةِ، فَتَرَكَ شَيْئًا لَمْ يَقْرَأْهُ، فَقَالَ لَهُ رَجُلٌ: يَا رَسُولَ اللَّهِ، تَرَكْتَ آيَةَ كَذَا وَكَذَا، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «هَلاَّ أَذْكَرْتَنِيهَا». قَالَ سُلَيْمَانُ فِي حَدِيثِهِ: قَالَ: كُنْتُ أُرَاهَا نُسِخَتْ. وقَالَ سُلَيْمَانُ: قَالَ: حَدَّثَنِي يَحْيَى بْنُ كَثِيرٍ الأَزْدِيُّ، قَالَ: حَدَّثَنَا الْمُسَوَّرُ بْنُ يَزِيدَ الأَسَدِيُّ الْمَالِكِيُّ.
Translation:
Narrated Al-Musawwar bin Yazid al-Maliki (RA): The Messenger of Allah (ﷺ) (Yahya’s narration says: Sometimes Musawwar said: I saw the Messenger of Allah (ﷺ) reciting in prayer) was reciting in prayer and missed something (an Ayah) that he did not recite. A man said to him: “O Messenger of Allah, you missed such-and-such Ayah.” The Messenger of Allah (ﷺ) said: “Why did you not remind me of it?” Sulayman in his narration said: (The man said) “I thought it had been abrogated.” Sulayman’s narration states: Yahya bin Kathir al-Azdi told me, he said: Al-Musawwar bin Yazid al-Asadi al-Maliki told us.
(Another narration from) Abdullah bin ‘Umar (RA) says: The Prophet (ﷺ) offered prayer and recited, but he became confused (in recitation). When he finished the prayer, he asked Ubayy bin Ka’b (RA): “Did you pray with us?” Ubayy said: “Yes.” The Prophet (ﷺ) said: “Then what prevented you (from correcting me)?”
Takhrij Darud Da’wah:
Reported only by Abu Dawud, (Tuhfat al-Ashraf: 6766, 11280), and also reported in: Musnad Ahmad (4/74) (Hasan)
10. If the Imam forgets a Rak’ah (unit of prayer) etc., it is permissible for the followers to alert him. Men should say “SubhanAllah,” while women should clap (Tasfiq).
Note the Hadith:
Sahih al-Bukhari
Book: The Book of Shortening the Prayer (Kitab Al-Taqsir)
Chapter: Chapter: Clapping (i.e., hitting one hand on the other) is only for women.
Hadith Number: 1203
حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: «التَّسْبِيحُ لِلرِّجَالِ، وَالتَّصْفِيقُ لِلنِّسَاءِ».
Translation:
Narrated Abu Hurayrah (RA): The Prophet (ﷺ) said, “(If something happens in the prayer), Tasbeeh (saying SubhanAllah) is for men, and Tasfeeq (clapping) is for women.” (Meaning, they should inform the Imam by clapping. Note: This clapping is not with the palms, but by striking the right hand on the back of the left hand).
11. If the person praying next to you makes a minor mistake, it is permissible to correct them.
Sahih al-Bukhari
Book: The Book of Adhan (Call to Prayer)
Chapter: Chapter: If one did not intend to be the Imam when starting the prayer, but then some people came and he led them in prayer (what is the ruling?).
Hadith Number: 699
حَدَّثَنَا مُسَدَّدٌ، قَالَ: حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، عَنْ أَيُّوبَ، عَنْ عَبْدِ اللَّهِ بْنِ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: بِتُّ عِنْدَ خَالَتِي فَقَامَ النَّبِيُّ صلى الله عليه وسلم يُصَلِّي مِنَ اللَّيْلِ، فَقُمْتُ أُصَلِّي مَعَهُ فَقُمْتُ عَنْ يَسَارِهِ، فَأَخَذَ بِرَأْسِي فَأَقَامَنِي عَنْ يَمِينِهِ.
Translation:
Narrated Ibn Abbas (RA): Once I spent the night at my aunt Maymunah’s (RA) house. The Prophet (ﷺ) stood up to pray at night, so I joined him in prayer. I (mistakenly) stood on his left side. The Prophet (ﷺ) then took hold of my head and made me stand on his right side. (So that I would be standing correctly).
12. It is permissible to make a gesture in prayer through which the matter is understood.
Sahih al-Bukhari
Book: The Book of Shortening the Prayer (Kitab Al-Taqsir)
Chapter: Chapter: Gesturing during prayer.
Hadith Number: 1235
حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ، قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ، حَدَّثَنَا الثَّوْرِيُّ، عَنْ هِشَامٍ، عَنْ فَاطِمَةَ، عَنْ أَسْمَاءَ، قَالَتْ: دَخَلْتُ عَلَى عَائِشَةَ ـ رضى الله عنها ـ وَهْىَ تُصَلِّي قَائِمَةً وَالنَّاسُ قِيَامٌ، فَقُلْتُ: مَا شَأْنُ النَّاسِ فَأَشَارَتْ بِرَأْسِهَا إِلَى السَّمَاءِ، فَقُلْتُ: آيَةٌ فَقَالَتْ بِرَأْسِهَا: أَىْ نَعَمْ.
Translation:
Narrated Asma’ bint Abi Bakr (RA): I went to ‘Aishah (RA) while she was standing and praying, and the people were also standing (praying). I said, “What is the matter with the people?” She gestured with her head towards the sky. I said, “Is it a sign (Ayah)?” She said with her head, “Yes.”
13. If there is something in the place of prostration, or someone is sitting or lying there, they can be moved by hand.
Sahih al-Bukhari
Book: The Book of Salat (Prayer)
Chapter: Chapter: Praying on a mattress (is permissible).
Hadith Number: 382
حَدَّثَنَا إِسْمَاعِيلُ، قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَبِي النَّضْرِ، مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللَّهِ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ، زَوْجِ النَّبِيِّ صلى الله عليه وسلم أَنَّهَا قَالَتْ: كُنْتُ أَنَامُ بَيْنَ يَدَيْ رَسُولِ اللَّهِ صلى الله عليه وسلم وَرِجْلاَىَ فِي قِبْلَتِهِ، فَإِذَا سَجَدَ غَمَزَنِي فَقَبَضْتُ رِجْلَيَّ، فَإِذَا قَامَ بَسَطْتُهُمَا. قَالَتْ: وَالْبُيُوتُ يَوْمَئِذٍ لَيْسَ فِيهَا مَصَابِيحُ.
Translation:
Narrated ‘Aishah (RA), the wife of the Prophet (ﷺ): I used to sleep in front of the Messenger of Allah (ﷺ) with my legs in the direction of his Qiblah. When he prostrated, he would gently nudge me, and I would pull up my legs. When he stood up, I would spread them out again. She said: In those days, there were no lamps in the houses.
Jami at-Tirmidhi
Book: The Book of Salat (Prayer)
Chapter: It is disliked to smooth the pebbles in prayer
Hadith Number: 380
حَدَّثَنَا الْحُسَيْنُ بْنُ حُرَيْثٍ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، عَنِ الأَوْزَاعِيِّ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، قَالَ: حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ مُعَيْقِيبٍ، قَالَ: سَأَلْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم عَنْ مَسْحِ الْحَصَى فِي الصَّلاَةِ، فَقَالَ: «إِنْ كُنْتَ لاَ بُدَّ فَاعِلاً فَمَرَّةً وَاحِدَةً». قَالَ أَبُو عِيسَى: وَفِي الْبَابِ عَنْ جَابِرٍ وَأَبِي ذَرٍّ وَعَلِيِّ بْنِ أَبِي طَالِبٍ وَحُذَيْفَةَ. قَالَ أَبُو عِيسَى: حَدِيثُ مُعَيْقِيبٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدْ رُوِيَ عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ كَرِهَ الْمَسْحَ فِي الصَّلاَةِ وَقَالَ: «إِنْ كُنْتَ لاَ بُدَّ فَاعِلاً فَمَرَّةً وَاحِدَةً». كَأَنَّهُ رُوِيَ عَنْهُ رُخْصَةٌ فِي الْمَرَّةِ الْوَاحِدَةِ، وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ.
(ملاحظة: النص الذي أرسلته كان قد دمج تعليق الإمام الترمذي الخاص بحديث أبي ذر مع تعليقه على حديث معيقيب، فتم فصلهما هنا كما في أصل الكتاب).
Translation:
Mu’ayqib (RA) said: “I asked the Messenger of Allah (ﷺ) about smoothing the pebbles during prayer.” He (ﷺ) said: “If you must do it, then only once.”
Imam Tirmidhi said: This Hadith is Hasan Sahih.
Takhrij Darud Da’wah:
Sahih al-Bukhari/al-‘Amal fil-Salah 8 (1207), Sahih Muslim/al-Masajid 12 (546), Sunan Abi Dawud/al-Salah 175 (646), Sunan al-Nasa’i/al-Sahw 8 (1193), Sunan Ibn Majah/al-Iqamah 62 (1026), (Tuhfat al-Ashraf: 11485), Musnad Ahmad (3/426), and (5/425, 426) Sunan al-Darimi/al-Salah 110 (1427) (Sahih)
(Sheikh Al-Albani said: Sahih, Ibn Majah (1026))
(Sahih wa Da’if Sunan al-Tirmidhi by Al-Albani: Hadith Number 380)
Clarification:
This means one should not repeatedly play with the pebbles during prostration; move them once so that the Khushu (concentration) of the prayer is not disturbed.
14. The prayer can be shortened in an emergency situation.
Sahih al-Bukhari
Book: The Book of Adhan (Call to Prayer)
Chapter: Chapter: Whoever shortened the prayer upon hearing the crying of a child.
Hadith Number: 707
حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، قَالَ: أَخْبَرَنَا الْوَلِيدُ، قَالَ: حَدَّثَنَا الأَوْزَاعِيُّ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ أَبِي قَتَادَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: «إِنِّي لأَقُومُ فِي الصَّلاَةِ أُرِيدُ أَنْ أُطَوِّلَ فِيهَا، فَأَسْمَعُ بُكَاءَ الصَّبِيِّ فَأَتَجَوَّزُ فِي صَلاَتِي، كَرَاهِيَةَ أَنْ أَشُقَّ عَلَى أُمِّهِ». تَابَعَهُ بِشْرُ بْنُ بَكْرٍ، وَابْنُ الْمُبَارَكِ، وَبَقِيَّةُ، عَنِ الأَوْزَاعِيِّ.
Translation:
Narrated Abu Qatada (RA): The Prophet (ﷺ) said, “I stand in prayer with the intention of prolonging it. But then I hear the crying of a child, so I shorten my prayer, disliking to cause hardship for his mother (who may be praying in the congregation).”
15. If one yawns during prayer, they should suppress it; if it cannot be suppressed, it is permissible to cover the mouth with the hand.
Note two Hadiths from Sahih Muslim:
Sahih Muslim
Book: The Book of Zuhd and Softening of the Hearts
Chapter: On replying to a sneezer and the disapproval of yawning
International Hadith Number-2994
Islam360 Hadith Number: 7490
حَدَّثَنَا يَحْيَى بْنُ أَيُّوبَ، وَقُتَيْبَةُ بْنُ سَعِيدٍ، وَعَلِيُّ بْنُ حُجْرٍ السَّعْدِيُّ، قَالُوا: حَدَّثَنَا إِسْمَاعِيلُ – يَعْنُونَ ابْنَ جَعْفَرٍ – عَنِ الْعَلاَءِ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ: «التَّثَاؤُبُ مِنَ الشَّيْطَانِ، فَإِذَا تَثَاءَبَ أَحَدُكُمْ فَلْيَكْظِمْ مَا اسْتَطَاعَ».
Translation:
Narrated Abu Hurayrah (RA): The Messenger of Allah (ﷺ) said: “Yawning is from the Shaytan. So if one of you yawns, let him suppress it as much as he can.”
The next narration states:
حَدَّثَنِي أَبُو غَسَّانَ الْمِسْمَعِيُّ، مَالِكُ بْنُ عَبْدِ الْوَاحِدِ، حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ، حَدَّثَنَا سُهَيْلُ بْنُ أَبِي صَالِحٍ، قَالَ: سَمِعْتُ ابْنًا لأَبِي سَعِيدٍ الْخُدْرِيِّ، يُحَدِّثُ أَبِي عَنْ أَبِيهِ، قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم: «إِذَا تَثَاوَبَ أَحَدُكُمْ فَلْيُمْسِكْ بِيَدِهِ عَلَى فِيهِ، فَإِنَّ الشَّيْطَانَ يَدْخُلُ».
Translation:
Narrated Abu Sa’id (RA): The Messenger of Allah (ﷺ) said: “When one of you yawns, let him hold his hand over his mouth, for the Shaytan enters.”
16. If one experiences Satanic whispers (Waswasah) during prayer, seek refuge with Allah (say A’udhubillah) and spit (dryly) to the left three times.
Sahih Muslim
Book: The Book of Salam
Chapter: On seeking refuge from the whispers of Shaytan during prayer
Hadith Number: 5738
حَدَّثَنَا يَحْيَى بْنُ خَلَفٍ الْبَاهِلِيُّ، حَدَّثَنَا عَبْدُ الأَعْلَى، عَنْ سَعِيدٍ الْجُرَيْرِيِّ، عَنْ أَبِي الْعَلاَءِ، أَنَّ عُثْمَانَ بْنَ أَبِي الْعَاصِ، أَتَى النَّبِيَّ صلى الله عليه وسلم فَقَالَ: يَا رَسُولَ اللَّهِ إِنَّ الشَّيْطَانَ قَدْ حَالَ بَيْنِي وَبَيْنَ صَلاَتِي وَقِرَاءَتِي يَلْبِسُهَا عَلَيَّ. فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم: «ذَاكَ شَيْطَانٌ يُقَالُ لَهُ خَنْزَبٌ، فَإِذَا أَحْسَسْتَهُ فَتَعَوَّذْ بِاللَّهِ مِنْهُ وَاتْفِلْ عَلَى يَسَارِكَ ثَلاَثًا». قَالَ: فَفَعَلْتُ ذَلِكَ فَأَذْهَبَهُ اللَّهُ عَنِّي.
Translation:
Narrated ‘Uthman bin Abi al-‘As (RA): He came to the Prophet (ﷺ) and said: “O Messenger of Allah! The Shaytan comes between me and my prayer and my recitation, confusing me.” The Messenger of Allah (ﷺ) said: “That is a Shaytan called Khinzab. When you feel his presence, seek refuge with Allah from him and spit (dryly) to your left three times.” He (‘Uthman) said: “I did that, and Allah took him away from me.”
Clarification:
“Spitting” here does not mean spitting phlegm or saliva onto the person next to you, but rather making a “tuh tuh” sound over the left shoulder, which may involve tiny particles of saliva.
17. It is permissible to stand in prayer by leaning on or taking support from something out of necessity.
Sunan Abi Dawud
Book: The Book of Prayer (Kitab Al-Salat)
Chapter: On praying while leaning on a staff
Hadith Number: 948
حَدَّثَنَا عَبْدُ السَّلاَمِ بْنُ عَبْدِ الرَّحْمَنِ الْوَابِصِيُّ، حَدَّثَنَا أَبِي، عَنْ شَيْبَانَ، عَنْ حُصَيْنِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ هِلاَلِ بْنِ يَسَافٍ، قَالَ: قَدِمْتُ الرَّقَّةَ، فَقَالَ لِي بَعْضُ أَصْحَابِي: هَلْ لَكَ فِي رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم؟ قَالَ: قُلْتُ: غَنِيمَةٌ. فَدَفَعْنَا إِلَى وَابِصَةَ، قُلْتُ لِصَاحِبِي: نَبْدَأُ فَنَنْظُرُ إِلَى دَلِّهِ، فَإِذَا عَلَيْهِ قَلَنْسُوَةٌ لاَطِئَةٌ ذَاتُ أُذُنَيْنِ وَبُرْنُسُ خَزٍّ أَغْبَرُ، وَإِذَا هُوَ مُعْتَمِدٌ عَلَى عَصًا فِي صَلاَتِهِ. فَقُلْنَا بَعْدَ أَنْ سَلَّمْنَا؟ فَقَالَ: حَدَّثَتْنِي أُمُّ قَيْسٍ بِنْتُ مِحْصَنٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم لَمَّا أَسَنَّ وَحَمَلَ اللَّحْمَ اتَّخَذَ عَمُودًا فِي مُصَلاَّهُ يَعْتَمِدُ عَلَيْهِ.
Translation:
Hilal bin Yasaf said: I came to Raqqah (1). One of my companions said to me: “Would you like to meet a man from among the Companions of the Prophet (ﷺ)?” I said: “What a prize!” So we went to Wabisah (RA). I said to my companion: “Let us first look at his appearance.” I saw he was wearing a close-fitting cap with two “ears,” and a dusty cloak of Khazz silk (2), and he was leaning on a staff in his prayer. We asked him (about leaning on the staff) after we had greeted him. He said: Umm Qais bint Mihsan told me that when the Messenger of Allah (ﷺ) grew old and put on flesh, he took a pillar (or column) in his place of prayer to lean on.
Takhrij Darud Da’wah:
Reported only by Abu Dawud, (Tuhfat al-Ashraf: 18345) (Sahih)
Clarification:
1: Raqqah is the name of a city in Syria, located on the Euphrates River.
2: Burnus is a type of garment with a hood attached to it.
18. It is permissible to hold a mobile phone or Mus’haf (Quran) to recite from during prayer, if necessary.
Although there is a difference of opinion among scholars on this issue, according to our knowledge, the correct view is that if a person is not a Hafiz (one who has memorized the Quran), it is permissible to hold the Holy Quran or a mobile phone, etc., to recite from during prayer when needed. The Companions (Sahabah), their successors (Tabi’in), Imams, and scholars of Hadith (Muhadditheen) considered this act permissible. Similarly, if the Imam’s prompter (Sami’) among the followers is not a Hafiz, he can also listen to the Imam’s recitation while looking at the Quran so that he can remind the Imam if he forgets an Ayah.
It is narrated about Sayyidah A’ishah (RA):
کانت عائشۃ یؤمّھا عندھا ذکوان من المصحف۔
“A’ishah (RA) had a slave, Dhakwan, who used to lead her in prayer by (reading from) the Mus’haf.”
(Sahih al-Bukhari, Book of Adhan/ Chapter: The Imamate of a slave and a freed slave, before Hadith No-692)
(Musannaf Ibn Abi Shaybah: 337, 338 p/Vol 2)
(Kitab al-Masahif by Ibn Dawud: 797)
(Al-Sunan al-Kubra by al-Bayhaqi: 253/2, and its chain is Sahih)
Imam al-Nawawi (may Allah have mercy on him) said: “If someone recites the Quran from a Mus’haf, his prayer is not invalidated, whether he has memorized it or not. In fact, it is obligatory for him to do so if he has not memorized Surah Al-Fatihah. And if he turns the pages occasionally during his prayer, it is not invalidated… This is our (Shafi’i) opinion and the opinion of Malik, Abu Yusuf, Muhammad, and Ahmad.” End quote.
(“Al-Majmu’” 4/27)
19. It is permissible to clear one’s throat (cough) during prayer when necessary.
…to avoid harm, to stop children or adults from a wrong act, or in response to a question. If someone asks for permission to enter the house, the person praying can also cough to give them permission.
Sunan an-Nasa’i
Book: The Book of the Commencement of the Prayer
Chapter: Regarding clearing the throat during prayer
Hadith Number: 1212
أَخْبَرَنَا مُحَمَّدُ بْنُ قُدَامَةَ، قَالَ: حَدَّثَنَا جَرِيرٌ، عَنِ الْمُغِيرَةِ، عَنِ الْحَارِثِ الْعُكْلِيِّ، عَنْ أَبِي زُرْعَةَ بْنِ عَمْرِو بْنِ جَرِيرٍ، قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ نُجَىٍّ، عَنْ عَلِيٍّ، قَالَ: كَانَ لِي مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم سَاعَةٌ آتِيهِ فِيهَا، فَإِذَا أَتَيْتُهُ اسْتَأْذَنْتُ إِنْ وَجَدْتُهُ يُصَلِّي فَتَنَحْنَحَ دَخَلْتُ، وَإِنْ وَجَدْتُهُ فَارِغًا أَذِنَ لِي.
Translation:
Narrated ‘Ali (RA): “I had a time when I would visit the Messenger of Allah (ﷺ). When I came to him, I would ask for permission. If I found him praying, he would clear his throat, and I would enter. If I found him free, he would give me permission.”
Takhrij Darud Da’wah:
Sunan Ibn Majah/al-Adab 17 (3708), (Tuhfat al-Ashraf: 10202), Musnad Ahmad 1/77, 80, 107, 150 (Da’if al-Isnad – Weak chain)
(Abdullah bin Nujayy did not hear from ‘Ali (RA), meaning there is a break in the chain.)
(Sheikh Al-Albani said: Da’if al-Isnad – Weak chain)
(Sahih wa Da’if Sunan an-Nasa’i by Al-Albani: Hadith Number 1211)
Note:
This narration is weak in its chain.
However, its meaning is supported when combined with other Hadiths.
As mentioned in the Hadith above, if a need arises in prayer, men should say “SubhanAllah” and women should clap (Tasfiq) to give a warning.
Sahih al-Bukhari
Book: The Book of Shortening the Prayer (Kitab Al-Taqsir)
Chapter: Chapter: Clapping (i.e., hitting one hand on the other) is only for women.
Hadith Number: 1203
حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: «التَّسْبِيحُ لِلرِّجَالِ، وَالتَّصْفِيقُ لِلنِّسَاءِ».
Translation:
Narrated Abu Hurayrah (RA): The Prophet (ﷺ) said, “(If something happens in the prayer), Tasbeeh (saying SubhanAllah) is for men, and Tasfeeq (clapping) is for women.” (Meaning, they should inform the Imam by clapping. Note: This clapping is not with the palms, but by striking the right hand on the back of the left hand).
Similarly, when it is permissible during prayer to open a door, say “SubhanAllah” or “Alhamdulillah,” and respond to a question or greeting with a gesture, then it is certainly permissible to give a signal to a child or adult by clearing the throat or coughing to stop them from a harmful act. Likewise, one can cough to grant permission to someone entering the house, if they understand this signal.
Furthermore, there is a Fatwa from the Grand Mufti of Saudi Arabia, Sheikh Ibn Baz (may Allah have mercy on him), supporting its permissibility.
Question: He also asks: What is the ruling on people who clear their throats in prayer, and is this permissible?
Answer:
If there is a need or reason for it, there is no harm. If something happens in his throat and he clears it to remove what is stuck, or if someone asks for permission and he clears his throat to inform them he is praying, there is no blame on him. If he says “SubhanAllah,” it is better, so the one seeking permission is alerted. It is narrated from ‘Ali (RA) that he had two times of entry to the Prophet (ﷺ), and if he came while the Prophet (ﷺ) was praying, he (the Prophet) would clear his throat for him to let him know he was praying. The point is that if there is a reason for clearing the throat, there is no harm in it. However, he should not do it excessively; it should be infrequent. But if there is a need for it because something is in his throat, and he clears it for that reason, there is no harm, Insha’Allah.
But if he does it excessively without reason and this clearing of the throat is continuous, it is considered fidgeting (Abath) which invalidates the prayer. If he does it excessively and continuously without cause, without illness, then this is like other forms of fidgeting that invalidate the prayer.
Presenter: Jazakallahu Khairan.
(Source:https://binbaz.org.sa/fatwas/8999/)
The summary is that it is permissible to cough during prayer due to illness or something stuck in the throat, and it is also permissible to cough as a gesture to answer someone asking a question or seeking permission. If one says “SubhanAllah” instead of coughing, it is better, so the questioner is alerted. But this should not be excessive or continuous, because excessive, unnecessary movement without reason invalidates the prayer.
20. If someone’s mobile phone starts ringing during prayer, they can take it out of their pocket and silence or turn it off.
This also does not affect the prayer.
In light of the Hadiths we read above, in which the Prophet (ﷺ) took Abdullah bin Abbas by his hand and moved him to his right side, walked to open a door, carried a child, etc., we say that if a person forgets to silence his mobile phone before prayer and it starts ringing, it is permissible for him to turn it off with his hand. There is no religious objection to this because its continued ringing disturbs the Khushu (concentration) of other worshippers and causes significant disturbance for them. When any action can be done with the hand during prayer for the benefit of the prayer itself, then there is no harm in turning off a mobile phone.
Note: All these actions are permissible in both voluntary (Nafl) and obligatory (Fard) prayers when necessary. The view of some scholars who restrict these actions to voluntary prayers only is not correct. It should also be remembered that all these actions are permissible only out of necessity or compulsion. One should avoid actions that affect the Khushu of the prayer without any excuse or repeatedly, because sometimes unnecessary actions during prayer can invalidate it.
((( And Allah Ta’ala knows best what is correct. )))
Reference: https://alfurqan.info/problems/1636
