Opening door during prayer ?
Opening door during salah is allowed ,. This is proved by the story the evidence I have as followed . ‘ Aishah said : “ The Messenger of Allah was offering salah in the house and the door was locked . I came and knocked on the door and he walked over to open it for me and then he returned to his place of prayer . The door was in the direction of the qiblah “ . This is related by Ahmad , Abu Dawud , an – Nasa’I and at Tirmidhi . The latter calls it hasan . It may be observed that in this hadith , he did not turn away from the qiblah either in opening the door , or in returning to his place . This is supported by what has been related that the Prophet would pray and if anyone knocked on the door , he would open the door provided the door was in the direction of the qiblah or on his right or on his left , but he would not turn his back to the qiblah . This related by ad – Daraqutni .
Al – Azraq ibn Qais relates : ” Abu Barzah Al Aslami was at Al – Ahwas , at the bank of a river , and he prayed while holding the reins of his horse . The horse started going back , and he followed the horse . A man from the Khawarij said : O’ Allah , be rough on this man , see how he is doing his prayer ‘ . When Abu Barzah finished his prayer , he said :’I heard your statement . Certainly , I participated in six or seven or eight battles with the Prophet , and I am certainly aware of his leniency . Certainly , I would rather restrain y animal than let him run off loose as that would have caused me a great deal of trouble ‘. It was ‘Asr prayer that Abu Barzah offered and he prayed two rak’at “. This is related Ahmad , al – Bukhari and al – Baihaqi .
Concerning taking a lot of steps , Ibn Hajr says in Fath al – Bari
As a conclusion , it is allowed to open the door during salah as long as you’re not facing ur
People have been wondering al this while wether or not carrying baby during salat is allowed . Carrying baby during salah is permissible . This is prove through story that is told or hadith stated that there are action of Prophet . Below are some of the Abu Qatadah reports that the Prophet sallallahu alehi wasallam was offering salah and Umamah binti Zainab was on his neck (shoulder ) . When he performed ruku’ , he put her down , and when he got up from his sajdah , he would place her back on his neck . Amr inquired during which salah this happened . Ibn Juraij said that it is related from Zaid ibn Abu ‘Atab from ‘Amr ibn Salim that this happened in the morning prayer . The purpose behing the Prophet carrying Umamah in the salah was to set an example before the Arabs who considered having daughters and carrying them around as something bad or shameful commented by Al – Fakihani .
‘ Abdullah ibn Shidad relates that his father said : “ The messenger of Allah came to us either during the noon or afternoon prayers and he was carrying Hassan and Hussain . The Prophet proceeded to the front and put him down and made the takbir for the salah . During the salah , he made a long sajdah . Iraised my head and saw the child on the back of the Messenger of Allah while he was in sajdah . I returned to my sajdah . When the Messenger of Allah finished the salah , the people said to him : ‘ O Messenger of Allah , you prostrated during your salah , that we suspected you ere thinking about some matter or you were receiving some revealation ‘. He said : ‘ None of that happened but my son was resting and I hated to rush him until he had finished what he desired .’ This is related by Ahmad , an – Nasa’I and al – Hakim .
An – Nawawi observes that this , according to the opinion of ash – Shaf’I and those who agree with him , points to the permissibility of carrying or holding a young child , male or female during an obligatory prayer , and that it is permissible for both imam and the followers . The companions of Malik say that the permissibility is only for voluntary prayers and not for obligatory prayers . This interpretation is incorrect as it is clear that the Prophet was leading one of the obligatory sprayers , and as stated earlier it is the fajr prayer . Some follower of Malik claim that its permissibility has been abrogated , while others say it was only for the Prophet and yet others hold that it was due to some necessity . The authentic hadith clearly states thet it is permissible and there is nothing in that ruling which contradicts any basic principle of the shari’ah as a human being is pure and what is in his/her abdomen is not relevant in this regard , as it remains within the stomach , its natural receptable . Also , the clothing of a child is considered pure and the shari’ah is quite explicit on this point . Actions during the salah do not invalidate if it they are minor or few or dispersed . The fact that Prophet did this is an exposition of its permissibility , and this argument is built upon the principle which we have mentioned before .
This refutes what Abu Sulaiman al – Khattabi says , namely, that the Prophet did not carry the child intentionally but the child was holding onto the Prophet , and when he stood the child remained with him . He said :” Do not think that he held him again intentionally as that would be too much action and would be too much action and would distract the heart . If a curtain distract him , how could (the child)not distract him ? “ This statement by al – Khattabi , may Allah have mercy on him , is incorrect and to be rejected . Among the things that refute it are the statements in Sahih Muslim , when he stood , he carried him .” And , “when he got up from his sajdah , he would return (the child to his place ).” Further refutations are derived from a version other than Sahih Muslim , “ He came to us while carrying Umamah and prayed .. “ Concerning the ruling about the curtain , it distracts the heart without there being any benefit to it . Concerning carrying Umamah , we are not convinced tha it distracts the heart , and even if it does , it is allowed due to its benefit and the principles that we have mentioned . The source of that preoccupation is that benefit , which differs from the incident concerning the curtain . Thus , the correct positiob is that the hadith is a clear exposition that it is permissible to carry a child in salah and this will continue to be part of the Islamic law until the Day of Judgement ,
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