Ibn Majah

Benefit:
This narration is weak; therefore, it is not correct for Imam Ibn Majah to use it as evidence and to say that it is permissible to pass in front of someone praying in Makkah. Rather, passing in front of someone praying is prohibited everywhere. People do not observe this in the Haram of Makkah (the Ka'bah) and the Prophet’s Mosque (Masjid Nabawi), and this is a shortcoming. It is not the case that doing so is permissible there; rather, one should avoid it there as well.

759. Commentary: Using this hadith as evidence, it is said that passing in front of someone praying inside the Ka'bah is permissible. Some hadith scholars also hold this view, that in Masjid al-Haram, i.e., the Sacred House (Baytullah), there is leniency regarding the sutrah (barrier), just as Imam Abdur Razzaq rahimahullah has titled a chapter in his "al-Musannaf" with these words: «باب : لا يقطعُ الصَّلاةَ بمكة شيء» [المصنف : 35/2]
Then, under this chapter, the marfu‘ hadith he narrates is the same "Kathir bin Kathir from his father from his grandfather"—that is, the narration found in Sunan al-Nasa’i. This narration is also present in other books of Sunan. Regarding the leniency of the sutrah in Baytullah, this is the only marfu‘ narration cited, but this narration is weak in its chain. Imam al-Bukhari rahimahullah has, in his Sahih, pointed out the weakness of this narration in a very beautiful and subtle manner. Regarding this narration, Hafiz Ibn Hajar rahimahullah says: «رجاله موتقون إلا انه معلول» "The narrators of this hadith are trustworthy, but this hadith is defective (weak due to a hidden defect)." [فتح الباري : 745/1 ، تحت حدیث : 501]
Imam al-Bukhari rahimahullah, in his Sahih al-Jami‘, has titled a chapter with these words: «باب السترة بمکة و غیرھا» meaning, "The mention of the sutrah in Makkah and elsewhere." Then he narrates the hadith from Abu Juhaifah radi Allahu anhu, the meaning of which is: Abu Juhaifah says: The Messenger of Allah sallallahu alayhi wa sallam led us in prayer at Batha’ Makkah, having planted a spear in front of him. See: [صحیح البخاري ، الصلاة ، حدیث : 501]
Similarly, Imam Ibn Abi Shaybah rahimahullah, in "al-Musannaf," has narrated the athar of Anas bin Malik radi Allahu anhu that Anas bin Malik radi Allahu anhu prayed in Masjid al-Haram, i.e., Baytullah, having planted a staff in front of him. [مصنف ابن أبى شيبة ، قدركم يستر المصلي ، حديث : 2853]
From this, it is understood that the ruling of the sutrah for prayer is general, whether in Makkah, Madinah, or any other place. Whether it is Baytullah, Masjid al-Nabawi, or any other mosque, the sutrah is necessary for the one praying, because the Messenger of Allah sallallahu alayhi wa sallam has commanded: «لاتصل إلا الی سترة» [صحیح ابن خزیمة : 10/2 ، حدیث : 800]
That is, "Pray facing the sutrah." He also said: «إذا صلّى أحدُكم فلْيُصلِّ إلى سُترةٍ ولْيدنُ منها» [سنن أبي داود ، الصلاة ، حدیث : 695]
"When any one of you prays, let him pray facing a sutrah and stand close to it." Along with this, it is also mentioned in the hadith that the one praying should not allow anyone to pass in front of him, but should prevent the passerby. If he does not stop, then he should forcibly prevent him. The Messenger of Allah sallallahu alayhi wa sallam has described the one who passes in front of a praying person as a devil (shaytan). From the aforementioned evidences, not only is the obligation of the sutrah established, but the issue of the crowd and multitude of people in Baytullah is also present, so it is appropriate to take this into consideration as well. Therefore, «فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ» [التغابن 16 : 64] should be acted upon. Even in the Two Sacred Mosques (Haramayn Sharifayn), the sutrah should be observed. However, a case of necessity is an exception. If, due to the large number of people, despite trying, one is unable to observe the sutrah, then such a person will fall under the meaning of this verse: «فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ ‎» [البقرۃ 173 : 2]
insha’Allah. Such a compelled person will be saved from the severe warning regarding the absence of a sutrah. And Allah knows best.

(1) "Near the edge"—so that those performing tawaf are not inconvenienced and do not disrupt the prayer. It is understood from this that if it is not possible to perform the two units (rak‘ahs) of tawaf near Maqam Ibrahim, then they should be performed outside the area of those performing tawaf. Some people, in order to pray near Maqam Ibrahim, begin their prayer right among those performing tawaf, which causes difficulty for both parties: for those performing tawaf in their circumambulation, and for the one praying in the fulfillment of his prayer. In fact, at times, due to the crowd, it even leads to the prayer being interrupted. This is not correct; rather, in such a situation, the two rak‘ahs should be performed outside the area of tawaf (al-mataf).

(2) "There was no person"—It is mentioned in Abu Dawud that there was no sutrah in front of you. (Sunan Abi Dawud, Al-Manasik, Hadith: 2016) From this, it has been deduced that a sutrah is not necessary in Masjid al-Haram. However, this deduction is questionable, because the aforementioned narration and this one are both weak. Whether it is Masjid al-Haram or any other place, taking a sutrah is necessary, as this is established from the statements and actions of the Messenger of Allah (sallallahu alayhi wa sallam). (For details, see: Zad al-Ma‘ad: 1/305) However, if due to crowding it is not possible to observe this, then this is a case of necessity, but the neglect of the sutrah is not established by any authentic hadith. And Allah knows best! The details of this issue have already been discussed previously under Hadith: 759.

Benefits and Issues:
This hadith is not authentic.
Imam Bukhari rahimahullah has established in Al-Jami' al-Sahih (Book of Prayer, Chapter: The Sutrah in Makkah, Hadith: 501) and, in this context, through the explicit hadith of Abu Juhaifah radi Allahu anhu,
that regarding the issue of the sutrah (barrier), Makkah and other places are all the same.
Imam Bukhari rahimahullah indicates that the hadith in Musannaf 'Abd al-Razzaq under the chapter "Nothing breaks the prayer in Makkah" is not authentic.
And it is this very hadith that Imam Abu Dawud rahimahullah has mentioned.
('Awn al-Ma'bud) Therefore, even in the Prophet’s Mosque (Masjid Nabawi sallallahu alayhi wa sallam) and the Sacred Mosque (Masjid al-Haram), one should, as much as possible, observe the use of a sutrah.
The general negligence and heedlessness of people there has caused the importance of this issue to be lost.
This is completely incorrect.

Benefit:
In this hadith, it is stated that prayer is valid even without a sutrah (barrier), but in the chain of this hadith, some of its narrators are unknown, due to which this narration is weak. There is great emphasis on the use of a sutrah; whether at home, in the mosque, or in the open desert, one should take care to use a sutrah everywhere. It is not correct to differentiate between the mosque and the desert. The sutrah is neither obligatory nor is it correct to make a habit of abandoning it.

Sayyiduna Abdullah ibn Abbas radi Allahu anhuma says:
«صلى بنا رسول الله صلى الله عليه وسلم صلى الله عليه وسلم فى فضاء ليس بين يديه شيء» "The Messenger of Allah sallallahu alayhi wa sallam prayed in an open place, and there was nothing (as a sutrah) in front of him." [المصنف لابن ابي شيبه باب من رخص فى الفضاء أن يصلى بها : 312/1، مسند أحمد : 1966 ـ مسند ابي يعلي : 23601]

Sayyiduna Abdullah ibn Abbas radi Allahu anhuma says: "I came riding on a donkey, and at that time I was near the age of puberty. The Messenger of Allah sallallahu alayhi wa sallam was praying in Mina without a wall (in front of him)." [صحيح البخاري : 76]

From these ahadith, it is established that the sutrah is neither fard (obligatory) nor wajib (mandatory), rather it is mustahabb (recommended). However, this does not mean that, considering it mustahabb, one should neglect its observance. Yes, if at times a sutrah is not available, then in such a case, praying without a sutrah does not make a person sinful.

Regret is for those people who, out of stubbornness, show disregard for the sutrah and make it their habit to pray without a sutrah. Such people are mistaken and are committing a sin, because the Messenger of Allah sallallahu alayhi wa sallam said: «لا تـصـلى الا الي سترة » (Do not pray without a sutrah) [صحيح ابن خزيمه : حديث : 800]. This is meant as an emphasis.