Section: If a person passes in front of him and crosses [the space], it is not recommended to turn him back from where he came. This is the opinion of al-Sha'bi, al-Thawri, Ishaq, and Ibn al-Mundhir. It has been narrated from Ibn Mas'ud that he should turn him back from where he came, and Salim did this, because the Prophet (may Allah bless him and grant him peace) commanded turning him back, and this includes the one who has already crossed. Our position is that this is a second passing, so it should not be attributed to him like the first. Furthermore, if the passer were to try to return from where he came, he would be commanded to be prevented, and it would not be lawful for the crosser to return. The hadith does not cover the crosser; the report only states: "If he intends (12) to cross in front of him, he should push him away." After crossing, he is no longer one intending to cross.
Section: Passing in front of a person praying diminishes the prayer but does not invalidate it. Ahmad said: "It decreases his prayer, but it does not invalidate it." It was narrated from Ibn Mas'ud that: "A man's passing certainly diminishes (13) half the prayer." When a man passed in front of 'Abd Allah, he would detain him until he turned him back. Recorded by al-Bukhari (14) with his chain of narration. Al-Qadi said: "The deficiency of the prayer should be interpreted as applying to one who was able to turn him back but did not do so. As for when he does turn him back but is unable to [actually stop him], his prayer remains complete, because nothing originated from him that would diminish the prayer, and the sin of another does not affect his own [prayer]."
Section: There is no harm in minor actions during the prayer due to a need. Ahmad said: "There is no harm in a man carrying his child during the obligatory prayer," due to the hadith of Abu Qatada and the hadith of 'Aisha, that she opened the door, and the Prophet (may Allah bless him and grant him peace) walked while in prayer until he opened it for her (16). And he commanded
(11) In [A] and [M], there is an addition: "is (huwa)." (12) In [A] and [M], there is an addition: "someone (ahad)." (13) In [M]: "decreases (yada'u)." (14) The correct reading might be "al-Najjad." See what was previously stated in footnote 38 on page 85. (15) In the original: "it did not (falam)." (16) Its authentication was previously provided in 2/401.
فصل: فإنْ مَرَّ بين يَدَيْهِ إنْسَانٌ فعَبَرَ، لم يُسْتَحَبَّ رَدُّهُ مِن حيثُ جاءَ. وهذا قولُ الشَّعْبِىِّ، والثَّوْرِىِّ، وإسحاقَ، وابن المُنْذِرِ، وَرُوِىَ عن ابنِ مسعودٍ، أنَّه يَرُدُّهُ مِن حيثُ جَاءَ، وفَعَلَه سَالِمٌ؛ لأنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- أمَرَ بِرَدِّه، فتَنَاوَلَ العَابِرَ. ولَنا، أنَّ هذا مُرُورٌ ثانٍ، فيَنْبَغِى أنْ لا يُنْسَبَ إليه كالأوَّلِ، ولأنَّ المارَّ لو أرادَ أنْ يَعُودَ مِن حيثُ جاءَ لكان مَأْمُورًا بِمَنْعِه، ولم يَحِلَّ لِلْعَابِرِ العَوْدُ، والحَدِيثُ لم يتناوَلِ العَابِرَ، إنَّما (١١) في الخَبَرِ: "فأرَادَ (١٢) أن يَجْتَازَ بين يَدَيْهِ فَلْيَدْفَعْهُ". وبعدَ العُبُورِ فليس هذا مُرِيدًا للاجْتِيَازِ.
فصل: والمُرُورُ بين يَدَىِ المُصَلِّى يَنْقُصُ الصلاةَ ولا يَقْطَعُها. قال أحمدُ: يَضَعُ من صلاتِه، ولكن لا يَقْطَعُها. وَرُوِىَ عن ابنِ مسعودٍ، أنَّ مَمَرَّ الرَّجُلِ لَيَضَعُ (١٣) نِصْفَ الصلاةِ. وكان عبدُ اللَّه إذا مَرَّ بين يَدَيْه رَجُل الْتَزَمَهُ حتى يَرُدَّهُ. رَوَاه البُخَارِىُّ (١٤) بإسْنَادِه. قال القاضي: يَنْبَغِى أن يُحْمَلَ نَقْصُ الصلاةِ على مَنْ أمْكَنَه الرَّدُّ فلم يَفْعَلْهُ، أمَّا إذا رَدَّ فلم يُمْكِنْه الرَّدُّ فصَلَاتُه تَامَّةٌ؛ لأنَّه لم يُوجَدْ منه ما يَنْقُصُ الصلاةَ، فلا (١٥) يُؤَثِّرُ فيها ذَنْبُ غيرِه.
فصل: ولا بَأْسَ بالعَمَلِ اليَسِيرِ في الصلاةِ لِلْحاجةِ. قال أحمدُ: لا بَأْسَ أن يَحْمِلَ الرَّجُلُ ولدَه في الصلاةِ الفَرِيضَةِ؛ لِحَديثِ أبى قَتَادةَ، وحَدِيثِ عائشةَ، أنَّها اسْتَفْتَحَتِ البابَ، فمشَى النَّبِىُّ -صلى اللَّه عليه وسلم- وهو في الصلاةِ حتى فَتَح لها (١٦). وأمَرَ
(١١) في أ، م زيادة: "هو".(١٢) في أ، م ريادة: "أحد".(١٣) في م: "يضع".(١٤) لعل الصواب "النجاد". وانظر ما تقدم في حاشية ٣٨ صفحة ٨٥.(١٥) في الأصل: "فلم".(١٦) تقدم تخريجه في ٢/ ٤٠١.
