Section: If one eats or drinks during the obligatory prayer intentionally, their prayer becomes invalid, according to a single narration. We know of no disagreement regarding this. Ibn al-Mundhir said: 'The scholars have reached a consensus that the person praying is prohibited from eating and drinking, and everyone we have memorized from among the people of knowledge agrees that whoever eats or drinks during an obligatory prayer intentionally must repeat it, and that this invalidates it even more than fasting, which is not invalidated by actions; therefore, prayer is more deserving of this. If one does this during a voluntary prayer, it invalidates it, according to the correct view in the madhhab, which is the opinion of the majority of jurists, because whatever invalidates the obligatory prayer also invalidates the voluntary one, like all other invalidators. There is another narration from Ahmad that it does not invalidate it. It is reported from Ibn al-Zubayr and Sa'id ibn Jubayr that they both drank during a voluntary prayer. From Tawus, it is reported that there is no harm in it. Ishaq said the same, because it is a minor action, so it resembles things other than eating. As for when it is done frequently, there is no disagreement that it invalidates it, because other actions invalidate it (63) when they are frequent, so eating and drinking are more deserving of this. If one eats or drinks in an obligatory or voluntary prayer out of forgetfulness, it does not become invalid. This was the view of 'Ata' and al-Shafi'i. Al-Awza'i said: 'Their prayer becomes invalid because it is an invalidating action not of the same genus as the prayer, so its intentional and mistaken forms are equal, like excessive action.' Our evidence is the general statement of the Prophet (peace and blessings of Allah be upon him): "My nation is forgiven for mistakes and forgetfulness" (64). Furthermore, it is treated equally in terms of its small or large amounts in the state of intention, and it is excused (65) in the prayer, like actions of the same genus, and the prostration of forgetfulness is legislated for it. This is the opinion of al-Shafi'i; for whatever invalidates the prayer when done intentionally, if it is excused due to forgetfulness, the prostration is legislated for it, like an increase of the same genus as the prayer. Whenever this becomes frequent, it invalidates the prayer without disagreement, because actions whose small amounts are excused will invalidate the prayer when they become frequent, so this is more deserving.

Section: If one leaves something in their mouth that dissolves, such as sugar, and some of it dissolves and they swallow it, they have invalidated their prayer because they have eaten. If remainders of food, which the saliva carries along, remain between their teeth or in their mouth and they swallow it, their prayer does not become invalid because it is impossible to avoid this. If one keeps a morsel in their mouth and does not swallow it, it is disliked because it distracts them from the khushu' (humility) of the prayer, the dhikr (remembrance), and the recitation within it, but it does not invalidate it, because it is a minor action, so it resembles the case where one holds something in their hand. And Allah knows best.