Abu Dawud

Hadith Commentary:
1.
Ibn Battal, the commentator of Bukhari (rahimahullah), states that in this chapter, Imam Bukhari (rahimahullah) wishes to clarify that if there is no objection to carrying a girl on the shoulder during prayer, then what possible issue could there be with a woman passing in front of someone praying? For merely passing in front is far less significant than carrying on the shoulder.
(Sharh Ibn Battal: 2/144)
Hafiz Ibn Hajar (rahimahullah) writes that Imam Shafi'i (rahimahullah) has also alluded to this same inference, but Imam Bukhari (rahimahullah) has mentioned a small girl in the chapter heading, which means that an adult woman cannot be analogized to this.
(Fath al-Bari: 1/763)
2.
From this hadith, it is understood that carrying a child during prayer does not invalidate the prayer, nor is such a minor action contrary to the prayer.
This act is permissible in case of necessity, but in the present era, scholars should exercise caution regarding it, because adopting things that are generally objectionable in the eyes of the public without valid reason often leads to confusion.
In reality, Imam Bukhari (rahimahullah), considering the breadth of rulings and issues, wants to convey that if, on some special occasion, someone were to seat their beloved child on their shoulder during prayer, the prayer would not be invalidated by this; however, one should never let go of the principle of caution.

Hadith Commentary:
This describes the perfect compassion of the Prophet sallallahu alayhi wa sallam, which he showed towards an innocent girl; this is among his unique characteristics.
(sallallahu alayhi wa sallam)

Hadith Commentary:
(1)
Ummamah radi Allahu anha was the granddaughter of the Prophet sallallahu alayhi wa sallam and was born from the womb of Zaynab radi Allahu anha.
The incident mentioned in the hadith indicates the perfection of the compassion of the Messenger of Allah sallallahu alayhi wa sallam: during prayer, he would carry an innocent child on his shoulders, set her down at the time of bowing (ruku‘), and when he stood up, he would pick her up again.

(2)
Hafiz Ibn Hajar rahimahullah writes that Ummamah radi Allahu anha also had great love for the Messenger of Allah sallallahu alayhi wa sallam.
When he would set her down at the time of bowing (ruku‘), she could not remain patient for long, so the Messenger of Allah sallallahu alayhi wa sallam would immediately pick her up again when standing.
From this, we learn about compassion and love towards children: on one hand, there is great emphasis on humility and devotion (khushu‘ and khudu‘) in prayer, and on the other hand, the consideration for the child’s feelings; the Prophet sallallahu alayhi wa sallam gave preference to consoling the child.
It is also possible that he did this to clarify the permissibility (of such an action).
(Fath al-Bari: 10/527)
And Allah knows best.

Hadith Commentary: Benefits and Issues: (1)
Children’s clothes and bodies will be considered pure unless there is certainty of impurity or impurity has actually come upon them.
(2)
Out of necessity, carrying a child in one’s arms while performing prayer (whether obligatory or supererogatory) is permissible according to Imam Abu Hanifah rahimahullah, Imam Shafi’i rahimahullah, and Imam Ahmad rahimahullah, as is established from this hadith. However, the Malikis, without evidence, have restricted this to only supererogatory prayers.
(3)
Carrying a child during prayer, then putting the child down at the time of bowing (ruku‘) and prostration (sujud), and then picking the child up again at the beginning of the second rak‘ah—this is not considered a major action, but a minor one. Therefore, it does not invalidate the prayer.

920. Commentary:
➊ This final narration is supported by the preceding hadiths.
➋ After the death of Fatimah radi Allahu anha, Ali radi Allahu anhu married Ummamah bint Zaynab radi Allahu anha in accordance with her (Fatimah's) will, but no children were born from her.
➌ The Messenger of Allah sallallahu alayhi wa sallam had great affection for children, and he was never disturbed by them in any way.
➍ Some noble jurists have tried to assert that this action of the Prophet sallallahu alayhi wa sallam was specific to him, but the truth is that there is no indication by which such actions can be considered exclusive to him sallallahu alayhi wa sallam; rather, in this there is a model for the Ummah. Parents often face such situations, and in some circumstances, the imam or follower (muqtadi) may also encounter such a situation.
➎ The bodies and clothes of small children are assumed to be pure (taharah), and it is permissible to bring them into the mosque (but within certain limits).
➏ Whether the action in prayer is minor or major, it is permissible, provided that there is no deviation from the qiblah, as in this hadith where the Prophet sallallahu alayhi wa sallam put his granddaughter down and picked her up repeatedly.

1206. Commentary: Some scholars are of the opinion that one should not perform prayer while carrying a child, as there is no certainty regarding the child’s physical purity. These individuals have overlooked the principle that, unless there is apparent impurity, a child or anything else will be considered pure. Furthermore, this pertains to a situation of necessity. In cases of necessity, such possibilities are not taken into account; otherwise, life would become extremely difficult. Some distinguished scholars have (perhaps jokingly) said, “Was raising the hands (raf‘ al-yadayn) mentioned in the case of carrying the girl?” We say: wherever the first (raf‘ al-yadayn) went, this one went as well. The reality is that the Prophet (sallallahu alayhi wa sallam) would put the girl down before bowing (ruku‘), as is mentioned in the hadith.

712. Commentary:

➊ Some scholars have said that it is possible there was no one at home to pick up the child, or the child was insistent, or the Prophet (sallallahu alayhi wa sallam) did so to save the Ummah from hardship, because someone might face such a necessity. In any case, whatever the reason may be, this hadith establishes its permissibility; rather, it is better to say that the Prophet (sallallahu alayhi wa sallam) performed this act to demonstrate its permissibility, so that no individual of the Ummah would fall into difficulty or hardship in such situations, since no specific reason is mentioned in the hadith. As for the claim that a small action is permissible and a large action is impermissible, this stance is also not supported by the ahadith, as is evident here. Yes, in case of necessity or for the correction of the prayer, there is no objection even to a large action. The Malikis do not accept this in obligatory prayers, although necessity can arise in obligatory prayers as well, and in fact, this was an obligatory prayer; rather, in some narrations, it is explicitly stated that it was the Zuhr or Asr prayer. In any case, one should not do so without a valid reason; if there is a necessity, it may be done with the least amount of extra movement.

➋ From the aforementioned hadith, it is also understood that children can be brought to the mosque; this is precisely the purpose of the chapter heading according to the Imam (rahimahullah). In fact, if needed, a child may even be picked up during the prayer. As for the hadith which prohibits bringing children to the mosques, it is weak and not a valid proof. See: [سنن ابن ماجه ، حدیث : 750 ، وضعیف الترغیب و الترھیب للألباني ، حدیث : 186]

1205. Commentary: This Umamah radi Allahu anha was the granddaughter of the Messenger of Allah sallallahu alayhi wa sallam and the daughter of his daughter, Lady Zaynab radi Allahu anha. Her father, Abu al-As radi Allahu anhu, remained in Makkah due to disbelief. He was taken captive in the Battle of Badr, so the Prophet sallallahu alayhi wa sallam released him on the condition that he send Zaynab. As soon as he returned, he fulfilled his promise and safely sent Zaynab radi Allahu anha to Madinah Munawwarah. Because her father was far away, the Prophet sallallahu alayhi wa sallam showed special affection to Umamah, which is why she would sometimes come into his lap in the mosque. This Abu al-As radi Allahu anhu became Muslim before the Treaty of Hudaybiyyah and came to Madinah Munawwarah, so the Prophet sallallahu alayhi wa sallam kept Lady Zaynab radi Allahu anha in his marriage due to the previous marriage contract. On some occasions, the Prophet sallallahu alayhi wa sallam even praised this son-in-law (Abu al-As) from the pulpit. Radi Allahu anhu wa ardah. (For details, see: Benefits of Hadith: 712)

828. Commentary: For benefits, see Sunan an-Nasa'i, Hadith: 712.

Lexical Explanation:
«حَامِلٌ» is in the nominative case and with tanween.
«أُمَامَةَ» is in the accusative case because it is the object of «حَامِلٌ».
«وَهُوَ يَؤُمُّ النَّاسَ» is from the verb «أُمُّ يَؤُمُّ», from the form «نَصَرَ يَنْصُرُ», meaning "leading the people in prayer." These words indicate that it was an obligatory prayer. This hadith is evidence that during prayer, whether it is obligatory or supererogatory (nafl), the one praying may pick up a child or the like, whether there is a need or not, and whether the one praying is an imam or praying alone. And this is not such a "major action" (ʿamal kathīr) that it would invalidate the prayer. Someone asked Imam Shawkani rahimahullah: If during prayer, a turban (or cap, etc.) falls from the head, can a person pick it up and put it back on his head? He replied that the Prophet sallallahu alayhi wa sallam picked up a three-year-old girl, Umamah bint Zaynab, so what harm is there in picking up a turban or cap if it falls? That is, picking it up is permissible. Such an action is not considered a major action. And from this hadith, it is understood that the clothes and bodies of children are pure, because this is the default, provided that no impurity is apparent on them. [سبل السلام]

Explanation:
(Sayyidah Umamah bint Zaynab radi Allahu anhuma) Umamah was the beloved granddaughter of the Prophet sallallahu alayhi wa sallam, the daughter of Sayyidah Zaynab radi Allahu anha. Her father's name was Abu al-As ibn al-Rabi' radi Allahu anhu. According to the will of Sayyidah Fatimah radi Allahu anha, after her passing, Sayyiduna Ali radi Allahu anhu married her. After the martyrdom of Sayyiduna Ali radi Allahu anhu, Mughira ibn Nawfal radi Allahu anhu took her into his marriage, and it was in his house that she passed away.

Takhrij al-Hadith:
[وأخرجه البخاري 516، ومسلم 543، من حديث مالك به]

Jurisprudential Explanation:
➊ In Sahih Muslim, in this very hadith, it is mentioned that (Sayyiduna) Abu Qatadah al-Ansari radi Allahu anhu said: «رأيت النبى صلى الله عليه وسلم يؤم الناس وأمامة بنت أبى العاص وهى بنت زينب بنت رسول الله صلى الله عليه وسلم عليٰ عاتقه فإذا ركع وضعها وإذا رفع من السجود أعادها۔» I saw the Prophet sallallahu alayhi wa sallam leading the people in prayer, and Umamah bint Abi al-As, who was the daughter of your (i.e., the Prophet’s) daughter Zaynab, was on his shoulder. Then, when he would bow (ruku‘), he would put her down, and when he rose from prostration (sujud), he would pick her up again. [صحيح مسلم : 42/ 543، دارالسلام : 1213] It is thus known that this was not a voluntary (nafl) prayer, but rather an obligatory (fard) prayer.

➋ If there is a legitimate (shar‘i) excuse, then even a great deal of movement (ʿamal kathir) does not invalidate the prayer.

➌ According to the Hanafi school of jurisprudence, if there is someone present to look after the child, then performing prayer while carrying the child is valid, but it is disliked (makruh). See Fatawa Alamgiri [عربي نسخه ج1 ص107]. And (according to the Hanafis) it is permissible to perform prayer while carrying a dog, provided that the dog’s mouth is tied shut. See Fatawa Shami [عربي نسخه ج1 ص153]!

Muhammad Sharif Taqleedi, in his responses to objections on Durr al-Mukhtar, has cited a hadith as evidence for the permissibility of praying while carrying a dog; my pen trembles to even quote it. See p. 21, and Mushtaq Ali Shah Deobandi’s book “Responses to Objections on Hanafi Fiqh,” p. 309.

It is submitted that insulting the Noble Prophet sallallahu alayhi wa sallam is an unforgivable crime. See Shaykh al-Islam Ibn Taymiyyah rahimahullah’s book “Al-Sarim al-Maslul ‘ala Shatim al-Rasul.”

Benefit:
This hadith proves that one should always treat children with kindness, regardless of the circumstances—even if they cause inconvenience during prayer, they should not be scolded. If, during prayer, a small child clings to his father or someone else and passes in front of the person praying, there is no harm in it. This inference is drawn from this hadith: if a person, while praying, carries a child on his shoulder, then when he puts the child down, the child may crawl on his knees or walk and even pass in front of him.