📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️Eating or drinking in the prayer:

Ibn Qudaamah, may Allah have mercy on him, said: "If a person eats or drinks during an obligatory prayer intentionally, his prayer is invalidated, this is a single statement, and we know of no disagreement on this matter. Ibn Al-Mundhir said: "The scholars have unanimously agreed upon that the one praying is prohibited from eating and drinking, and all we memorise from among the people of knowledge have unanimously agreed upon that whoever eats or drinks during an obligatory prayer intentionally must repeat it ... if he does that during a voluntary prayer, it invalidates it according to the most correct position within the Madhab (of Ahmad). And this is the view of majority of the scholars of Fiqh, because what invalidates an obligatory prayer invalidates a voluntary prayer, like all other invalidators. There is another narration from Ahmad that it does not invalidate it. It is reported from Ibn Az-Zubayr and Sa'eed bin Jubayr that they drank during a voluntary prayer. And from Ta'us that there is no harm in it. Ishaaq also said likewise, because it is a minor action, thus resembling actions other than eating. However, if he does it excessively, there is no disagreement that it invalidates the prayer, as actions other than eating also invalidate it when done excessively, so eating and drinking are more deserving of invalidation". End of speech from "Al-Mughni, 2/426".

The correct position is that eating and drinking, whether little or much, all invalidate the prayer, whether the prayer is an obligatory prayer or a voluntary prayer.


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📚The Nullifiers of the Prayer⤵️
https://t.me/bashuaiben/4586

📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️Swallowing food residue remaining between the teeth:

The Hanafis say: If it is smaller than a chickpea, it does not harm [the prayer] because that amount is considered to follow the saliva [in ruling] due to its small quantity, and because it is unavoidable, as it usually remains between the teeth. If it were considered an invalidator, it would cause hardship for people.

However, if he chews it at least three times consecutively, then it invalidates [the prayer].

The Maalikis say: It does not invalidate the prayer, even if he swallows it with chewing, because chewing in this case is not considered a significant action.

The Shaafi'is say: If he swallows it intentionally, even without chewing, it invalidates the prayer.

Ibn Qudaamah Al-Hanbali, may Allah have mercy on him, said: "If a small amount of food remnants remains between his teeth or in his mouth, carried by the saliva, and he swallows it, his prayer is not invalidated because it is impossible to avoid it". End of speech "Al-Mughni, 2/462".

This last view is closer to being correct, and Allah knows best. This is because it is akin to swallowing saliva and is not called eating or drinking, so no consideration is given to it. Usually, these remnants between the teeth are minor and do not require chewing, so they have no ruling.


🇮‌🇳‌🇩‌🇪‌🇽‌
📚The Nullifiers of the Prayer⤵️
https://t.me/bashuaiben/4586

📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️ Holding a morsel in the mouth without swallowing:

Ibn Qudaamah, may Allah have mercy on him, said: "If he leaves a morsel in his mouth without swallowing it, it is disliked; because it distracts him from the Kushuu' in the prayer, the remembrance, and the recitation within it. However, it does not invalidate the prayer because it is a minor action, thus similar to if he held something in his hand. And Allah knows best". End of speech from "Al-Mughni, 2/463".

An-Nawawi, may Allah have mercy on him, said regarding chewing gum placed in the mouth without chewing: "If he does not chew it but merely places it in his mouth: if it is new and dissolves, it is like a lozenge, and according to the correct position, it invalidates his prayer. If it is used (i.e., has already been chewed) and does not dissolve, it does not invalidate the prayer, just as if he held a pebble or a damson fruit, as it absolutely does not invalidate." End quote from "Al-Majmuu', 4/90".


🇮‌🇳‌🇩‌🇪‌🇽‌
📚The Nullifiers of the Prayer⤵️
https://t.me/bashuaiben/4586

📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️Chewing gum and the like:

An-Nawawi, may Allah have mercy on him, said: "Al-Baghawi and others said: Chewing alone invalidates the prayer, even if nothing reaches the stomach. So much so that if he chews gum, his prayer is invalidated". End of speech from "Al-Majmuu', 4/90".

And in "Badaa'i' As-Sanaa'i' fee Tarteeb Ash-Sharaa'i" by Al-Kasaani Al-Hanafi, may Allah have mercy on him, known as the king of the scholars: "If he chews gum in prayer until the end of it, it becomes invalid. This is what Muhammad, mentioned; because someone looking at him from a distance would not doubt that he is not engaged in prayer". End of speech "1/242".


🇮‌🇳‌🇩‌🇪‌🇽‌
📚The Nullifiers of the Prayer⤵️
https://t.me/bashuaiben/4586

📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️Movement in the prayer:

Movement in prayer is divided into five categories: obligatory, recommended, permissible, disliked, and forbidden.

As for obligatory movement, it is that upon which the performance of an obligatory act in prayer, or the omission of a forbidden act, depends. Like turning towards the correct direction of the Qiblah (if one was facing incorrectly), or removing one's shoes if one remembers they contain impurity.

As for recommended movement, it is that upon which the perfection of the prayer depends. Such as moving to straighten the prayer row, fill a gap in one's own row, or in the row in front of it.

As for permissible movement, it is the slight movement for a need, such as scratching or returning a greeting with a gesture. Or considerable movement out of necessity, such as praying while in a state of fear or combat. Allah the most high said:

(حَٰفِظُواْ عَلَى ٱلصَّلَوَٰتِ وَٱلصَّلَوٰةِ ٱلۡوُسۡطَىٰ وَقُومُواْ لِلَّهِ قَٰنِتِينَ ۝ فَإِنۡ خِفۡتُمۡ فَرِجَالًا أَوۡ رُكۡبَانࣰاۖ فَإِذَآ أَمِنتُمۡ فَٱذۡكُرُواْ ٱللَّهَ كَمَا عَلَّمَكُم مَّا لَمۡ تَكُونُواْ تَعۡلَمُونَ)
"Maintain with care the [obligatory] prayers and [in particular] the middle [i.e the Asr] prayer and stand before Allah, devoutly obedient. And if you fear [an enemy, then pray] on foot or riding. But when you are secure, then remember Allah [in prayer], as He has taught you that which you did not [previously] know".
[Al-Baqarah:238-239]

Because one who prays while walking undoubtedly performs considerable movement, but because it is due to necessity, it is permissible and does not invalidate the prayer.

As for disliked movement, it is slight movement for which there is no need and which is not related to perfecting the prayer. Such as cracking one's knuckles, or fiddling with one's beard or nose. If such movement becomes excessive and continuous, it becomes forbidden.

As for forbidden movement, it is excessive, continuous movement without necessity, which contradicts the nature of prayer and takes it out of its proper form, to the extent that if an onlooker saw the person, they would say he is not praying.

Shaykh Al-Utheymeen, may Allah have mercy on him, said: "This is the kind that invalidates [the prayer]; and for this reason, the scholars, may Allah have mercy on them, defined it based on customary understanding. They said: "If movements become excessive and continuous, they invalidate the prayer" without specifying a particular number. The specification by some scholars of it as three movements requires evidence; because whoever specifies something with a particular number or a particular manner, must provide evidence for it. Otherwise, he would be legislating, domineering fashion, in the legislation of Allah". End of speech from "Majmuu' Fataawa, 13/311".

And Ash-Shiyraazi, may Allah have mercy on him, said: "If someone performs an action during prayer that is not part of it, then consider: If it is from the category of its actions, such as bowing or prostrating at an incorrect point [in the prayer], then if it was done intentionally, his prayer is invalidated because he is treating the prayer frivolously. If it was done out of forgetfulness, it is not invalidated, because the Prophet ﷺ prayed Dhuhr as five rak'ahs, they signaled to him, and he then completed his prayer. If he recited the Faatihah twice intentionally, the stated position (in our Madhab) is that his prayer is not invalidated because it is repetition of remembrance, just like if he recited a chapter after Al-Faatihah twice. Some of our companions said it invalidates because it is a pillar which he added to the prayer, making it analogous to adding a bow or prostration". (1)


Footnotes:
1. And the first position is the strongest.

And if one performs an action that is not of the same kind (i.e., not part of the prayer), if it is was little - such as pushing back a passerby in front of him, killing a snake or scorpion, removing his sandals, adjusting his garment, carrying something, or if a man greets him and he responds with a gesture, and similar actions - his prayer is not invalidated. This is because the Prophet ﷺ ordered pushing back a passerby in front, commanded killing the two black ones (the snake and scorpion) during prayer, removed his sandals, carried the daughter of Abu Al-Aas in front of him during prayer, so when he prostrated, he would place her, and when he stood, he would lift her, and was greeted by the Ansaar and responded to them with a gesture during prayer. This is also because a person in prayer cannot avoid minor actions, so his prayer is not invalidated by that.

And if one performs many actions, such as walking several consecutive steps or striking multiple consecutive blows, his prayer is invalidated, as such actions are generally unnecessary… And if one performs many action in a scattered manner, his prayer is not invalidated, based on the narration of Umamah bint Abu Al-Aas, may Allah be pleased with her, as he repeatedly lifted her and placed her, but since it was scattered, it did not break the prayer". End of speech from "Al-Muhadhdhab fee Fiqh Al-Imam Ash-Shaafi'i, 1/167".

Then they differed regarding the definition of little and much.

An-Nawawi, may Allah have mercy on him, said: "The correct and well-known view, which the author [Abu Ishaaq Ash-Shiyraazi] and the majority affirmed, is that the determination of little and much actions is based on customary practice. Thus, what people consider little does not harm the prayer, such as responding to a greeting with a gesture, removing a sandal, adjusting the turban by lifting and placing it, putting on or taking off a light garment, carrying a child and placing them, pushing aside a passerby, spitting on one’s garment, and similar actions. As for what people consider much, such as many consecutive steps or repeated actions, it invalidates the prayer… Then the companions [the Shaafi'iyyah] agreed that much action invalidates the prayer only if it is consecutive. If it is scattered, such as taking a step, then pausing for a while, then taking another step, or taking two steps, then two more steps, with intervals between them, and repeating this many times, even up to a hundred steps or more, it does not harm the prayer without disagreement. The same applies to scattered strikes and other actions". End of speech from "Al-Majmuu', 5/112".

Ash-Shawkaani, may Allah have mercy on him, said: "As for the invalidation of prayer due to being occupied with something not part of it, this is restricted to actions that cause the worshiper to deviate from the posture of prayer, such as someone occupied with sewing, carpentry, excessive walking, prolonged turning around, or similar actions. The reason for its invalidation by such actions is that the required posture of the worshiper becomes altered by that action, to the point that an observer would no longer consider them to be praying". End of speech from "Ad-Daraari Al-Mudhiyyah, 1/93".

And Al-Utheymeen, may Allah have mercy on him, said: "The criterion is customary practice. So, if we see a man performing many movements that are not customary, then it is considered much. Alternatively, it can be said: the criterion is that anyone who sees him performing these actions would think he is not in prayer". End of speech from "Fath Dhil-Jalaali wal-Ikraam, 1/550".


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📚The Nullifiers of the Prayer⤵️
https://t.me/bashuaiben/4586

📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️Cracking the fingers in the prayer:

There is a Hadith on this from Ali, may Allah be pleased with him,  that the Messenger of Allah ﷺ said: "Do not crack your fingers while you are in prayer". Reported by Ibn Maajah (965), but its chain contains Al-Haarith Al-A'war, who is abandoned (Matruuk).

And a hadith from Mu'aadh bin Anas Al-Juhani, may Allah be pleased with him, that the Messenger of Allah ﷺ used to say: "The one who laughs in prayer, the one who turns around, and the one who cracks his fingers are on the same level". Reported by Ahmad (15621), At-Tabaraani (419), Ad-Daraqutni (667), and Al-Bayhaqi (3574) through the chain from Zabbaan bin Faayid, from Sahl bin Mu'aadh bin Anas, from his father.

And Zaabban is weak in Hadith (Da'eef Al-Hadith).

There is also a report on this issue from Ibn Abbas, may Allah be pleased with him, as a mawquuf statement (attributed to him and not the Prophet ﷺ): Reported by Ibn Abu Shaybah (7280), from Wakee', from Ibn Abu Dhi'b, from Shu'bah the freed slave of Ibn Abbas, who said: "I prayed next to Ibn Abbas and cracked my fingers. When the prayer was concluded, he said: 'May your mother be bereft of you! You crack your fingers while you are in prayer".

And Shu'bah is Ibn Dinaar, whose there is differing upon, and he is closer to being weak.

Despite the weakness of these reports, it is disliked to crack the fingers during prayer. Ibn Utheymeen, may Allah have mercy on him, said: "Because it is a form of frivolous action, and it may also cause disturbance to those around him if he is praying in congregation". End of speech from "Ash-Sharh Al-Mumti', 3/234".


🇮‌🇳‌🇩‌🇪‌🇽‌
📚The Nullifiers of the Prayer⤵️
https://t.me/bashuaiben/4586

📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️Interlocking fingers during prayer:

In this topic is the Hadith of the freed slave of Abu Sa'eed Al-Khudri that he was with Abu Sa'eed while he was with the Messenger of Allah ﷺ. He said: The Prophet ﷺ entered and saw a man sitting in the middle of the masjid, interlocking his fingers and talking to himself. The Prophet ﷺ gestured to him, but he did not notice. He (the narrator) said: The Prophet ﷺ turned to Abu Sa'eed and said: "When one of you prays, let him not interlock his fingers, for interlocking is from Satan. Verily, one of you remains in a state of prayer as long as he is in the Masjid until he leaves it". Reported by Ibn Abi Shaybah (4824) and Ahmad (11512) from 'Ubaydullah bin Abdurrahman bin Abdullah bin Mawhib, from his uncle Ubaydullah bin Abdullah bin Mawhib, from a freed slave of Abu Sa'eed.

Al-Albaani, may Allah have mercy on him, said in "Ad-Da'eefah, 6815": "This chain is dark; it is has a chain of defects". End of speech.

These defects are:

1. The freed slave of Abu Sa'eed Al-Khudri: He is unnamed.
2. Ubaydullah bin Abdullah bin Mawhib: He is "Majhool", not known.
3. Ubaydullah bin Abdurrahman bin Mawhib: There is difference of opinion concerning him. Al-Haafid said in "At-Taqreeb": "He is not strong".

And the Hadith of Abu Thumamah Al-Hannaat, that Ka'b bin Ujrah met him while he was heading to the Masjid, one of them met the other. He said: He found me while I was interlocking my hands, so he forbade me from that and said: "Indeed, the Messenger of Allah ﷺ said: "When one of you performs Wudhu and performs it well, then goes out intending for the Masjid, let him not interlock his hands, for indeed he is in prayer". Reported by Ahmad (18103), Abu Dawuud (562), Tirmidhi (386), and others.

Abu Thumamah is a Tabi'i and is "Majhool".
Ad-Daraqutni said: "He is not known; he's to be abandoned".
Adh-Dhahabi said:"This report of his is "Munkar".".

Additionally, there is inconsistency in the narration. Al-Haafid Ibn Rajab said regarding its chain of narration: "There is much difference and "Idtiraab".". End of speech from "Fathul-Baari, 3/422".

Al-Haafid Ibn Hajar said regarding its chain: "There is disagreement in it; some have declared it to be weak due to it ." Fath al-Bari (1/566).

To understand this severe disagreement and inconsistency in detail, refer to the book "Al-Jaami' fi Ahkaam Sifat as-Salah" (1/46) by the researcher Dubyaan Ad-Dubyaan, as he extensively compiled the various chains of the narration and the statements of the Imams regarding it.