two white spots, for it is a devil" (23).

Section: There is no difference in the invalidation of prayer between the obligatory (fard) and the voluntary (tatawwu') prayers, due to the generality of the hadith applying to every prayer, and because the invalidators of prayer are equal in both obligatory and voluntary prayers in other cases, so it is the same here (24). It has been narrated from Ahmad that there is a statement indicating leniency regarding voluntary prayers, but the correct view is equality. Ahmad did say: "They argue using the hadith of 'Aishah that it applies to voluntary prayers," and I know of no difference between voluntary and obligatory prayers except that voluntary prayers may be performed while riding a mount.

Section: If the solid-colored black dog is standing before the person praying, or sleeping, and does not pass in front of him, there are two narrations (26) concerning it: One of them is that the prayer is invalidated, because it being in front of him is akin to one passing by. 'Aishah had said: "You have equated us with dogs and donkeys" (27). She mentioned, in opposition and refutation of that (28), that she used to be lying down in front of the Messenger of Allah (may Allah bless him and grant him peace) while he was praying, like the laying out of a funeral bier. This indicates equality between the two cases. Furthermore, the Prophet (may Allah bless him and grant him peace) said: "The prayer is invalidated by the woman, the donkey, and the dog" (29), without mentioning passing by. The second narration is that the prayer is not invalidated by it, because standing and sleeping differ from the ruling of passing by, based on the evidence that 'Aishah used to sleep in front of the Messenger of Allah (may Allah bless him and grant him peace), and he would neither dislike it nor rebuke her. He said regarding the passer-by: "[It would be better for him to] (30) stand for forty [years/days] than to pass in front of him" (31). He used to pray towards...