Nasai

Hadith Commentary:
It is mentioned in the hadith that the Messenger of Allah (sallallahu alayhi wa sallam) forbade praying while facing someone who is sleeping or engaged in conversation.
(Sunan Abi Dawud, Salah, Hadith: 694)
It is also reported from Imam Malik (rahimahullah) that he considered it disliked (makruh) to pray facing someone who is sleeping.
From the chapter heading of Imam Bukhari (rahimahullah), it is understood that, legally, there is no objection in this matter.
The narrations in which praying in this manner is prohibited are not authentic. Accordingly, Imam Abu Dawud (rahimahullah) writes that all the chains and routes of the narration from Ibn Abbas (radi Allahu anhu), in which the prohibition of praying facing a sleeping person is mentioned, are weak.
Hafiz Ibn Hajar (rahimahullah) has written that all the hadiths reported in this regard are weak. Those scholars who have considered praying in this manner to be disliked (makruh) have done so because perhaps the sleeping person might make some movement that would disturb the concentration (khushu') of the one praying.
(Fath al-Bari: 1/759)
The intent of Imam Bukhari (rahimahullah) is that if someone is sleeping nearby, then in itself, there is no harm in praying while facing him.
However, if his snoring or something else causes disturbance or affects one's concentration (khushu'), then in such a case, one should avoid praying while facing him. But if there is no such concern, then there is no dislike in this matter.
And Allah knows best.

Hadith Commentary:
The narrations presented here are concise; thus, Imam Bukhari rahimahullah has previously narrated through the route of Ali ibn Mushir that it was mentioned in the presence of Aisha radi Allahu anha as to which things invalidate the prayer. The people said: a dog, a donkey, and a woman. After that, she gave the aforementioned response.
(Sahih Muslim, Kitab al-Salat, Hadith: 1142 (512))
In Sahih Muslim, it is mentioned that Aisha radi Allahu anha herself asked: “What things break the prayer?” So Urwah ibn Zubair replied: “A woman and a donkey.”
(Sahih Muslim, Kitab al-Salat, Hadith: 1137 (510))
In one narration, Aisha radi Allahu anha said:
“O people of Iraq! You have made us equal to dogs and donkeys.”
Aisha radi Allahu anha was alluding to the narration reported by Abu Dharr radi Allahu anhu, in which the Messenger of Allah sallallahu alayhi wa sallam said:
“A woman, a donkey, and a dog break the prayer.”
In one narration, there is the condition of a black dog, and he (the Prophet) declared it to be a devil.
(Sahih Muslim, Kitab al-Salat, Hadith: 1139 (511))
In Sahih Muslim itself, the same narration is reported from Abu Hurairah radi Allahu anhu, but there, only a dog is mentioned without specifying its color.
(Sahih Muslim, Kitab al-Salat, Hadith: 1139 (511))
In Sunan Abi Dawud, there is the addition of a menstruating woman along with the woman.
(Sunan Abi Dawud, Kitab al-Salat, Hadith: 703)
What is meant by breaking the prayer in these narrations? We have previously clarified that the preferred meaning is the invalidation of the prayer and that the prayer must be repeated.
Although some have interpreted this as a reduction in humility and submissiveness (khushu‘ and khudu‘), and some have considered the hadith of Abu Dharr radi Allahu anhu to be abrogated, the first meaning is supported by the hadith.
Therefore, that is the preferred meaning.
It appears that Aisha radi Allahu anha did not object to the actual content of the matter, because she herself did not like to sit in front of the Messenger of Allah sallallahu alayhi wa sallam while he was praying.
It seems that, in view of the actual content, she would move away.
Aisha radi Allahu anha’s objection was to the manner and tone in which the narration was conveyed—that the narrators had listed women, donkeys, and dogs together in the same category. This could have been expressed differently, such as stating that the prayer is invalidated by passing in front of a dog or a donkey.
Similarly, the same ruling applies to women.
That is, Aisha radi Allahu anha was distinguishing between the issue of dogs, donkeys, and women: even if all three are considered effective in diminishing or nullifying the humility of prayer due to their association with the devil, the generalization regarding women is not correct. For example:
Concerning the dog, the hadith states that it is a devil, and regarding the donkey, it is mentioned that when you hear its braying, seek refuge with Allah, for it brays upon seeing the devil, whereas this is not the case with women.
In any case, this was the opinion of Aisha radi Allahu anha.
The most plausible reason for this opinion seems to be that Aisha radi Allahu anha was not aware of the hadith:
(Tu‘adu al-salat min mamarr al-himar, wal-mar’ah, wal-kalb al-aswad) (Silsilat al-Ahadith al-Sahihah, No. 3323)
in which the repetition of the prayer is commanded if a donkey, a woman, or a black dog passes in front.
And Allah knows best.

Benefits and Issues:
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah established a chapter regarding the ruling when a person is praying and another person sits facing him, and then he presents the hadith below in which Umm al-Mu’minin Aisha radi Allahu anha would be lying in front of the Prophet sallallahu alayhi wa sallam. Although, according to the chapter, the hadith should have been about a man facing another man while praying, Imam Bukhari rahimahullah presented the hadith of Sayyida Aisha radi Allahu anha, from which it is clearly evident that Sayyida Aisha radi Allahu anha lying in front of the Prophet sallallahu alayhi wa sallam was not harmful. So, why would it be harmful for a man to lie in front of another man facing him? This is also as clear as «ضوء النهار» that the rulings of prayer for men are the same as for women, except for a few matters which the Lawgiver (shari‘) sallallahu alayhi wa sallam has specified for women, such as that a woman’s prayer is not valid without a head covering, etc.

The author of Awjaz al-Masalik writes:
«في الحديث استقبال الرجل المراة فقيل هما سواء، وقيل لمالم يريها باسا، فالرجل بالاولي» [ابواب والتراجم لصحيح البخاري، ج 2، ص 782]
In the hadith, the mention is of a man facing a woman. Thus, both are equal in this ruling (because) it is also said that when Umm al-Mu’minin Aisha was in front of the Prophet sallallahu alayhi wa sallam, he did not prohibit it, so then for a man to pray in front of another man is even more permissible.

◈ Imam Kirmani says:
«بان حكم الرجل والمراة واحد فى احكام الشريعة» [فتح الباري ج 1 س 772]
“Certainly, the rulings for men and women are the same in the Shariah.”

◈ Ibn Rashid says:
«قصد البخاري ان شغل المصلي بالمراة اذا كانت فى قبلته على اي حالة كانت اشد من شغله بالرجل» [فتح الباري ج 1 س 773]
“The purpose of Imam Bukhari rahimahullah is that when a woman is lying in front of the one praying, his heart is more likely to be distracted towards her compared to a man (i.e., if a woman lying in front is permissible, then why would a man lying in front not be permissible? This is where the relevance between the chapter heading and the hadith lies).”

Benefit:
There is a hadith in Sahih Muslim that due to a woman, a donkey, and a dog, the prayer of the one praying is broken. Therefore, Imam al-Tahawi rahimahullah considered this hadith abrogated. However, abrogation is not established here because, without knowledge of the chronology, the claim of abrogation is baseless, and if reconciliation is possible, then there is no need to declare it abrogated. The majority have inclined towards the view that prayer is not invalidated by anything; however, in those ahadith where the breaking of prayer is mentioned—

Imam Shafi‘i rahimahullah’s statement on this is:
«ومال الشافعي وغيره الي تاويل القطع فى حديث ابي ذربان المراد به نقص الخشوع لا الخروج من الصلاة .» [فتح الباري ج 1 ص 774]
Imam Shafi‘i rahimahullah and others incline towards the interpretation of the hadith (in which the ruling of breaking the prayer is mentioned, as narrated by Abu Dharr radi Allahu anhu) that what is meant is that the khushu‘ (humility) in prayer is diminished, but the person does not exit from the prayer.

◈ Imam Nawawi rahimahullah writes:
«وتاول هولاء حديث ابي ذر رضى الله عنه على ان المراد بالقطع نقص الصلاة تشغل القلب بهذه الاشياء وليس المراد ايطالها .» [شرح صحيح مسلم ج 4 ص 220]
“That is, the hadith narrated from Abu Dharr radi Allahu anhu (that prayer is broken by a woman, a donkey, and a dog), what is meant is a deficiency in the prayer (because the passing of these things) causes distraction of the heart, and what is meant is not the invalidation of the prayer, but rather a disturbance in khushu‘ and khudu‘ (humility and submissiveness).”

◈ Allamah Iraqi rahimahullah says:
The ahadith that indicate in this chapter that a dog, a woman, and a donkey break the prayer, what is meant is the breaking (invalidating) of khushu‘ and khudu‘ in the prayer, and likewise, a group of the Companions held this view, among whom are Abu Hurairah, Anas bin Malik, and Sayyiduna Ibn Abbas radi Allahu anhum. [نيل الاوطار۔ ج3 ص 17]

◈ Jalal al-Din al-Suyuti rahimahullah says:
«و ان المراد بالقطع فى الحديث نقص الصلاة يشغل القلب بهذه الاشياء» [الديباج شرح صحيح مسلم بن الحجاج ج1 ص640]
“In the hadith, what is meant by the breaking of the prayer is a deficiency in the prayer, because the heart becomes preoccupied due to these things.”

◈ Imam Qurtubi rahimahullah says:
That is, the breaking of the prayer due to a woman or a donkey is an exaggeration, because the breaking of the prayer and the reason for it is the distraction caused by these things, as a woman causes temptation (fitnah), the braying of a donkey is also a cause of disturbance, and a dog frightens the one praying to the extent that it causes him anxiety until his prayer is finished or (his khushu‘ and khudu‘) is corrupted. [المفهم شرح صحيح مسلم ج2 ص109]

Safiyy al-Rahman Mubarakpuri rahimahullah says!:
And the specification that a woman, a dog, and a donkey (invalidate the prayer), its meaning is not that nothing else besides these three can remove the blessing of the prayer. If these wisdoms (i.e., the passing of a woman, dog, and donkey) did not exist, then there would be no sin for a man. Rather, these three are places of the presence of Satan and sources of temptation, so that (the prayer) may be finished and the one praying may be greatly disturbed due to Satan. Al-Tirmidhi has narrated from Ibn Mas‘ud radi Allahu anhu in a marfu‘ report that a woman is certainly a place of concealment, and when she goes out, Satan points towards her, and in Sahih Muslim, it is narrated from Jabir bin Abdullah radi Allahu anhu in a marfu‘ report that when a woman comes and goes, she comes in the form of Satan, and regarding the braying of a donkey, it is also mentioned that it brays when it sees Satan (i.e., its braying), and as for the dog, the hadith is specific to the black dog, because the black dog is called Satan. Certainly, the meaning of the dog is impurity, as the angels do not enter a house in which there are dogs. [منة المنعم شرح صحيح مسلم ج1ص328]

◈ Muhammad bin Khalifah al-Washtani al-Abi writes:
«وحمل القطع فى هٰذا الحديث على انه مبالغة فى خوف الافساد بالشغل بها» [اكمال المعلم۔ ج2ص401]
“That is, the purpose of mentioning the breaking of the prayer in this hadith is for emphasis, because of the fear of corruption (from these three things), and there is also distraction in these three.”

From these quotations, it is clear that what is meant by the breaking of the prayer due to a woman, a dog, and a donkey is the invalidation of khushu‘ and khudu‘ (humility and submissiveness) in the prayer.
For further details, it will be beneficial to refer to these books:
➊ Fath al-Bari, commentary on Sahih al-Bukhari by Ibn Hajar rahimahullah
➋ Nayl al-Awtar, commentary on Muntaqa al-Akhbar by al-Shawkani rahimahullah
➌ Subul al-Salam, commentary on Bulugh al-Maram by al-San‘ani rahimahullah
➍ Nasb al-Rayah fi Takhrij Ahadith al-Hidayah by al-Zayla‘i rahimahullah
➎ Ikhtilaf al-Hadith by Imam al-Shafi‘i rahimahullah

Hadith Commentary:
From the words "Akrahu an astaqbilahu" in the narration of Aisha (radi Allahu anha), the chapter heading is derived.
That is, Aisha (radi Allahu anha) states that she used to lie in front of the Prophet (sallallahu alayhi wa sallam).
However, considering it disliked, she would move aside.

Hadith Commentary:
➊
According to this narration, Sayyidah Aisha (radi Allahu anha) states that when the Messenger of Allah (sallallahu alayhi wa sallam) would pray, she disliked facing him, so she would quietly slip away towards the foot of the bed and then get up. Sayyidah Aisha (radi Allahu anha) abandoning the method of facing and confronting, and instead choosing to quietly slip away, is sufficient to establish the chapter heading. However, there is an objection here: Imam Bukhari (rahimahullah) has clarified in the chapter heading that this depends on distraction of the mind.

If facing the worshipper causes disturbance in thoughts and distraction in temperament for the other person, then it is disliked (makruh); otherwise, it is not disliked. However, this clarification is not present in the aforementioned narration.

But upon reflecting on the narration, it becomes clear that Sayyidah Aisha (radi Allahu anha) would adopt the method of quietly slipping away instead of facing, precisely so that it would not cause distraction for the Messenger of Allah (sallallahu alayhi wa sallam), even though the Messenger of Allah (sallallahu alayhi wa sallam) was protected and secure from such matters. Nevertheless, Sayyidah Aisha’s (radi Allahu anha) precaution is sufficient to remove the aforementioned objection.

➋
At the end, Imam Bukhari (rahimahullah) has mentioned a point regarding the chain of narration: that Ali ibn Mushir narrated this hadith from Imam A’mash with two chains.

© From Muslim, from Masruq, from Aisha (radi Allahu anha), as is the text of the narration.

© From Ibrahim, from Al-Aswad, from Aisha (radi Allahu anha); this narration is by meaning (bil-ma’na), as Imam Bukhari (rahimahullah) himself has previously mentioned (Hadith no. 508).

(Fath al-Bari: 1/759)

Hadith Commentary:
1.
Imam Bukhari rahimahullah, in these chapters, refutes those who have adopted severity regarding women. Thus, Hafiz Ibn Hajar rahimahullah clarifies Imam Bukhari’s purpose in the following words:
“In the previous chapter, he established that if a woman touches the garment of a person praying during the prayer, it does not harm his prayer. In this chapter, he goes further and states that even if the person praying touches the body of a woman with his hand, it is not harmful to the prayer.”
(Fath al-Bari: 1/767)

2.
In the presented hadith, it is explicitly stated that when the Messenger of Allah sallallahu alayhi wa sallam would go into prostration, he would press the feet of Aisha radi Allahu anha.
Aisha radi Allahu anha would withdraw her feet, and then he would prostrate.
Although the Shafi’is have interpreted this as touching over a garment, there is no explicit mention of this in the narration.
Therefore, Imam Bukhari rahimahullah does not support their view in this matter.

3.
An objection is raised against Imam Bukhari rahimahullah in this regard: when the narration explicitly mentions touching a woman’s feet, why did he use the word (hal) in the chapter heading? It should be noted that among Imam Bukhari’s established principles is that in matters where there is a difference of opinion, he uses the word (hal) in the heading to indicate this disagreement.
Does (touching a woman) break ablution (wudu) or not? Since there was a difference of opinion among the Imams regarding this, Imam Bukhari rahimahullah began the mentioned heading with the word (hal).

Hadith Commentary:
The narrations presented here are concise; thus, Imam Bukhari rahimahullah has previously narrated through the route of Ali ibn Mushir that it was mentioned in the presence of Aisha radi Allahu anha: Which things break the prayer? So the people said: the dog, the donkey, and the woman. After that, she gave the aforementioned answer.
(Sahih Muslim, Kitab al-Salat, Hadith: 1142 (512))

In Sahih Muslim, it is mentioned that Aisha radi Allahu anha herself asked: What things break the prayer? So Urwah ibn Zubair replied: the woman and the donkey.
(Sahih Muslim, Kitab al-Salat, Hadith: 1137 (510))

In one narration, Aisha radi Allahu anha said:
O people of Iraq! You have made us equal to dogs and donkeys.

Aisha radi Allahu anha was alluding to the narration which Abu Dharr radi Allahu anhu reported, that the Messenger of Allah sallallahu alayhi wa sallam said:
“A woman, a donkey, and a dog break the prayer.”
In one narration, there is the condition of a black dog, and he (the Prophet) declared it to be a devil.
(Sahih Muslim, Kitab al-Salat, Hadith: 1139 (511))

In Sahih Muslim itself, this narration is also reported from Abu Hurairah radi Allahu anhu, but there, only a dog is mentioned without specifying its color.
(Sahih Muslim, Kitab al-Salat, Hadith: 1139 (511))

In Sunan Abi Dawud, there is the addition of the woman being menstruating (ha’idah).
(Sunan Abi Dawud, Kitab al-Salat, Hadith: 703)

What is meant by breaking the prayer in these narrations? We have previously clarified that the preferred meaning is the invalidation of the prayer and that the prayer must be repeated.

Although some have interpreted this as a reduction in humility and submissiveness (khushu‘, khudu‘), and some have considered the hadith of Abu Dharr radi Allahu anhu to be abrogated, the first meaning is supported by the hadith.
Therefore, that is the preferred meaning.

It appears that Aisha radi Allahu anha did not object to the actual subject matter, because she herself did not like to sit in front of the Messenger of Allah sallallahu alayhi wa sallam while he was praying.

It seems that, in view of the actual subject, she would move away.

Aisha radi Allahu anha objected to the manner and tone in which the narration was reported, that the narrators listed the woman, donkey, and dog together in the same category. It could have been expressed differently, such as: the prayer is broken by passing in front of a dog or a donkey.

Similarly, the same ruling applies to women.

That is, Aisha radi Allahu anha was distinguishing between the issue of the dog, donkey, and woman, that even if all three are considered effective in diminishing or nullifying the humility of prayer due to their connection with the devil, the generalization regarding women is not correct. For example:

Regarding the dog, the hadith states that it is a devil, and regarding the donkey, it is stated: when you hear its braying, seek refuge with Allah, for it brays upon seeing the devil, whereas this is not the case with the woman.

In any case, this was the opinion of Aisha radi Allahu anha.

The likely reason for this opinion is that Aisha radi Allahu anha was perhaps unaware of the hadith:
(Tu‘adu al-salat min mamarr al-himar, wal-mar’ah, wal-kalb al-aswad) (Silsilat al-Ahadith al-Sahihah, No. 3323)
in which there is the command to repeat the prayer if a donkey, a woman, or a black dog passes in front.

And Allah knows best.

Hadith Commentary:
1.
The purpose of Imam Bukhari rahimahullah is to establish that just as the presence of a man sitting or lying in front of a person performing prayer does not cause any harm to the prayer, similarly, if there is no fear of distraction or disturbance of humility and submissiveness in the prayer, then the presence of a woman sitting or lying in front will also cause no harm.
From this chapter heading, it apparently seems that permission is not being given to perform obligatory (fard) prayers in this manner, because the Messenger of Allah sallallahu alayhi wa sallam used to perform the obligatory prayers in the mosque.
At home, he would be diligent in performing supererogatory (nafl) and Sunnah prayers, but this is not the intended meaning.
Since the hadith pertains to voluntary (tatawwu‘) prayer, it was mentioned in the chapter.
However, the same ruling applies to obligatory prayer as well.
(Fath al-Bari: 1/760)
2.
Allamah Kirmani rahimahullah has written:
The requirement of the chapter heading is that the woman's back should be towards the person praying, but this is not established from the hadith, because its wording is general. Then he himself answered that the manner of sleeping is that a person sleeps facing the qiblah, and Hazrat Aisha radi Allahu anha would also act upon this; on this basis, this hadith is in accordance with the chapter heading.
(Sharh al-Kirmani: 2/166)
Regarding this, Hafiz Ibn Hajar rahimahullah says that this answer is forced, because acting upon the Sunnah (sleeping facing the qiblah) is only at the beginning of sleep; it is not necessary to remain in this state at all times.
While sleeping, a person unconsciously changes sides, so in my view, the answer is that the chapter heading contains the words "behind the woman" (khalf al-mar’ah), not "behind the back of the woman" (khalf zahr al-mar’ah), so we do not need to force an answer; therefore, the presence of the woman in front is sufficient, regardless of her position.
(Fath al-Bari: 1/760)
3.
Hafiz Ibn Hajar rahimahullah, under the heading of "tanbih" (notification), has written that the incident mentioned in this hadith is that the Prophet sallallahu alayhi wa sallam would pray on the same bed on which Hazrat Aisha radi Allahu anha was sleeping.
In this situation, when he sallallahu alayhi wa sallam would touch her feet, she would withdraw them.
And in the narration where it is mentioned that she was between him and the qiblah, that is a different incident in which Hazrat Aisha radi Allahu anha would be on a cot and the Messenger of Allah sallallahu alayhi wa sallam would be praying below.
In this state, there was no need to touch the feet; thus, these are two separate incidents.
(Fath al-Bari: 1/760)

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has established this chapter after the chapters on the times of Witr. The purpose is to clarify that the preferred time for Witr is the last part of the night, whether a person performs Tahajjud or not. However, for this, it is necessary that he has confidence in himself that he will wake up in the morning, or at the very least, that he has someone to wake him up. Otherwise, he should perform the Witr prayer after ‘Isha.

(2)
From this hadith, it is understood that the matter of the Witr prayer is like that of general voluntary prayers (nawafil); however, there is a special instruction to be diligent in its performance, as is evident from this hadith. But it is not obligatory (fard). Thus, Ali radi Allahu anhu said that Witr is not definitive like the obligatory prayer, but rather it is a Sunnah which the Messenger of Allah sallallahu alayhi wa sallam prescribed. (Jami‘ at-Tirmidhi, As-Salat, Hadith: 453) In another narration, it is stated that Witr is a right, so whoever does not perform Witr is not from among us. (Musnad Ahmad: 5/357) Hafiz Ibn Hajar rahimahullah has declared this narration to be weak. (At-Talkhis al-Habir: 2/20)

Hadith Commentary:
A woman lying in the direction of the qiblah does not invalidate the prayer of the person praying (musalli).

Hadith Commentary:
(1)
From this hadith, it is understood that keeping a bed (takht) in the house and praying upon it is permissible. It is also understood that it is permissible for a woman to lie down in the presence of her husband. In addition, it is also evident that a woman lying in the direction of the qiblah does not invalidate a man's prayer.
And Allah knows best.
(2)
There are two different incidents regarding Lady Aisha radi Allahu anha lying in front of the Messenger of Allah sallallahu alayhi wa sallam. One is this very incident: when the Messenger of Allah sallallahu alayhi wa sallam would prostrate, he would touch Lady Aisha radi Allahu anha's feet, and she would draw her feet in.
(Sahih al-Bukhari, Salat, Hadith: 382)
And the second incident is that Lady Aisha radi Allahu anha would be lying in front of him like a bier (janazah); in this situation, there was no need to draw her feet in.
(Sahih al-Bukhari, Salat, Hadith: 383)

Hadith Commentary:
1.
Imam Bukhari rahimahullah further elaborates regarding the sutrah (prayer barrier) that household items can also be used as a sutrah, whether they are fixed in the ground or raised above it, such as praying with a bed (charpai) in between.
In the narration, the words (يَتَوَسَّطُ السَّرِيرَ) are used, which mean “standing in the middle of the bed.” Thus, Allamah Isma‘ili rahimahullah objected that the mentioned narration does not correspond to the established chapter heading, because the heading is about praying facing the bed, but the apparent meaning is praying while standing in the middle of the bed. He then himself answered that Imam Bukhari rahimahullah has himself cited, further on, the narration of Masruq from A’ishah radi Allahu anha, which matches the chapter heading.
Its wording is:
“I saw the Prophet sallallahu alayhi wa sallam praying in such a way that I was on the bed between him and the qiblah.”
(Sahih al-Bukhari, Salat, Hadith: 511)
Therefore, Imam Bukhari rahimahullah should have mentioned here the narration of Masruq from A’ishah.
Allamah Kirmani rahimahullah answered the original objection in these words: that prepositions (ḥuruf al-jarr) are sometimes used interchangeably.
Therefore, in the chapter heading established by Imam Bukhari rahimahullah, (الصلاة إلى السرير) means (الصلاة على السرير).
In some manuscripts of Sahih Bukhari, the words (الصلاة على السرير) are also present.
(Sharh al-Kirmani: 2/160)
Hafiz Ibn Hajar rahimahullah writes that (يَتَوَسَّطُ) has two meanings:
Praying in the middle of the bed, and praying below the bed while facing it.
The narration of Masruq from A’ishah radi Allahu anha has clarified that in this context, the second meaning is intended.
(Fath al-Bari: 1/751)
2.
In reality, unless all the chains and all the transmitted wordings of a hadith are examined, the correct meaning of the hadith cannot be determined.
Regarding the mentioned hadith, the writer himself remained in doubt for quite some time, because in some narrations, A’ishah radi Allahu anha says that she would be lying in front of the Messenger of Allah sallallahu alayhi wa sallam like a bier (janazah), while in other narrations it is mentioned that when the Messenger of Allah sallallahu alayhi wa sallam would touch her feet at the time of prostration, she would withdraw them.
If one is praying after getting down from the bed, there is absolutely no need to touch the feet and then withdraw them, so lying like a bier and withdrawing the feet are mutually contradictory.
Upon examining the narrations, it became clear that there are two separate incidents here, the details of which are as follows:
➊
One incident is that A’ishah radi Allahu anha would be on the bed, and the Messenger of Allah sallallahu alayhi wa sallam would pray after getting down from the bed.
In this case, A’ishah radi Allahu anha lying like a bier is correct.
There is no need to touch the feet and withdraw them in this situation. Accordingly, Imam Bukhari rahimahullah has mentioned this scenario at several places in his Sahih, and this scenario is narrated from A’ishah radi Allahu anha by Aswad radi Allahu anhu, Masruq rahimahullah, and ‘Urwah.
See: 383, 384, 508, 511, 512, 514, 519, 997, and 6276.
➋
The second incident is that the Messenger of Allah sallallahu alayhi wa sallam would pray on the same bed where Sayyidah A’ishah radi Allahu anha was lying.
In this case, at the time of prostration, he would touch A’ishah’s radi Allahu anha feet, and she would withdraw them.
This scenario is narrated from A’ishah radi Allahu anha by Abu Salamah ibn ‘Abd al-Rahman and Qasim.
Imam Bukhari rahimahullah has mentioned this state of prayer in the following hadiths:
See hadith: 383, 513, 519, and 1209.
It should be noted that A’ishah radi Allahu anha had a complaint regarding the style and manner of the hadith in which it is stated that if a woman, a donkey, or a dog passes in front of a person praying, the prayer is invalidated. She objected that the style of this narration gives the impression that a woman, a donkey, and a dog are all the same, whereas there is a great difference between a woman and the other two.
The narrator should have taken care of the delicacy of this distinction when narrating.
We will clarify this at its original place, insha’Allah ta‘ala.

Hadith Commentary:
In the previous hadith, the word "bed" was not mentioned; this hadith has clarified it.

Hadith Commentary:
1.
Imam Bukhari rahimahullah has established in this chapter that just as prayer is valid on the ground or its kind, it is also valid on things other than the earth’s kind, whether it is a bed or any kind of floor covering, regardless of whether it is of high quality or inferior. Since it is established from some of the predecessors that they denied praying on such things, and they considered it disliked (makruh) to perform prayer on fine carpets or beds that had a lot of cotton in them, Imam Bukhari rahimahullah has brought this narration to refute their position.
It is also understood from this that touching a woman does not break ablution (wudu).
Although some people interpret that when pressing the feet, there was a cloth over them, this interpretation is far-fetched.
In the first hadith, there was no explicit mention of praying on a bed.
Therefore, the second narration was presented, which states that you (the Prophet sallallahu alayhi wa sallam) used to pray on a bed.
Although the fact that Umm al-Mu’minin Aisha radi Allahu anha was lying in front of him indicates that the Messenger of Allah sallallahu alayhi wa sallam was praying on a sleeping bed, in the third narration, this is also explicitly mentioned.
The purpose is that it is not necessary to place the forehead on the ground; however, it is necessary to firmly place the feet and to rest the hands and forehead on something pure. Yes, it is not preferable to pray on such beds or carpets that, due to their adornment and beauty, attract the heart’s attention, but if one does pray on them, the obligation is fulfilled.
Hazrat Aisha radi Allahu anha presents an excuse regarding her practice, that at that time there were no lamps in the houses, because if there had been a lamp, I would have known when you were going into prostration, and I would have withdrawn my feet myself, but due to the darkness, nothing could be seen, so you needed to press my feet.

2.
According to some ahadith, Hazrat Aisha radi Allahu anha says that the Messenger of Allah sallallahu alayhi wa sallam did not use to pray in our beds.
(Sunan Abi Dawud, al-Taharah, Hadith: 368)
Imam Bukhari rahimahullah has presented this narration and indicated its weakness.
Accordingly, Imam Abu Dawud rahimahullah, after mentioning this narration, has also stated the reason for its lack of reliability.
If such narrations are authentic, then in comparison to the narrations presented by Imam Bukhari rahimahullah, they will be considered irregular (shadh) and rejected.
(Fath al-Bari: 1/637)

3.
It is also understood from these ahadith that it is not disliked (makruh) but rather permissible to pray facing a sleeping person.

Hadith Commentary:
1.
Imam Bukhari rahimahullah has established in this chapter that just as prayer is valid on the ground or its kind, it is also valid on things other than the kind of earth, whether it is a bed or any kind of flooring, regardless of whether it is of high quality or inferior. Since it is established from some of the predecessors that they denied praying on such things, and they considered it disliked (makruh) to perform prayer on fine carpets or beds that had a lot of cotton in them, Imam Bukhari rahimahullah has brought this narration to refute their position.
It is also understood from this that touching a woman does not break ablution (wudu).
Although some people interpret that when pressing the feet, there was a cloth over them, this interpretation is far-fetched.
In the first hadith, there was no explicit mention of praying on a bed.
Therefore, the second narration was presented, which states that you (the Prophet sallallahu alayhi wa sallam) used to pray on a bed.
Although the fact that Umm al-Mu’minin Aisha radi Allahu anha was lying in front of him indicates that the Messenger of Allah sallallahu alayhi wa sallam was praying on a sleeping bed, in the third narration, this is also explicitly mentioned.
The purpose is that it is not necessary to place the forehead on the ground; however, it is necessary to firmly place the feet and to rest the hands and forehead on something pure. Yes, it is not preferable to pray on such beds or carpets that, due to their adornment and beauty, attract the heart’s attention, but if one does pray on them, the obligation is fulfilled.
Hazrat Aisha radi Allahu anha presents an excuse regarding her practice, that at that time there were no lamps in the houses, because if there had been a lamp, I would have known when you were going into prostration, and I would have withdrawn my feet myself, but due to the darkness, nothing could be seen, so you needed to press my feet.

2.
According to some ahadith, Hazrat Aisha radi Allahu anha states that the Messenger of Allah sallallahu alayhi wa sallam did not use to pray in our beds.
(Sunan Abi Dawud, al-Taharah, Hadith: 368)
Imam Bukhari rahimahullah has presented this narration and indicated its weakness.
Accordingly, Imam Abu Dawud rahimahullah, after mentioning this narration, has also stated the reason for its lack of reliability.
If such narrations are authentic, then in comparison to the narrations presented by Imam Bukhari rahimahullah, they will be considered irregular (shadh) and rejected.
(Fath al-Bari: 1/637)

3.
It is also understood from these ahadith that it is not disliked (makruh) but rather permissible to pray facing a sleeping person.

Hadith Commentary:
1.
Under this heading, Imam Bukhari has mentioned those actions which can be performed during prayer and do not cause any defect in the prayer. These are matters that have not been mentioned previously. What is meant here are minor actions. During prayer, it is permissible, out of necessity, to press someone else's foot; however, those actions are considered to invalidate the prayer in which the following four conditions are found:
➊ They certainly fall within the category of excessive action.
➋ They are done continuously.
➌ The actions are heavy and burdensome.
➍ They are done without any necessary need.
Heavy and burdensome actions are excepted in the prayer of intense fear (salat al-khawf). Similarly, when performing voluntary (nafl) prayer on a mount, some movements of the hands at that time are also not harmful.

2.
In short, as we have mentioned before, it is extremely difficult to precisely define such actions; therefore, it is better to follow the actions of the Prophet (sallallahu alayhi wa sallam). However, during prayer, such actions should not be performed which are not part of the prayer and, while performing them, a person cannot be considered as one who is praying. For example: lying down and sleeping, starting to run, beginning to sew clothes, staring at something for a long time, lifting a load, and eating or drinking—these are actions during which the concept of performing prayer cannot be imagined.

Hadith Commentary:

Benefits and Issues:
Some individuals have targeted the phrase of Hazrat Aisha radi Allahu anha, “You have likened us to donkeys and dogs,” using it as an argument against the wording of Sirat al-Mustaqim. However, such reasoning is misplaced, because Hazrat Aisha radi Allahu anha said this in an emotional manner, whereas there is no actual resemblance here.

The purpose of the hadith is merely to mention those things that can distract the mind and heart during prayer.

And even if, hypothetically, there were a resemblance here, what fault is there of those who narrate it? This statement was made by the Messenger of Allah sallallahu alayhi wa sallam, and how can anything he said be objectionable? That which the Prophet sallallahu alayhi wa sallam did not consider offensive or insulting—why should we consider it so? Furthermore, if a person is not affected by a woman passing in front of him, then why did Hazrat Aisha radi Allahu anha consider sitting in front of the Prophet sallallahu alayhi wa sallam to be a cause of discomfort for him? And why would she slip away from the bed’s legs?

Hadith Commentary: Benefits and Issues: It is established from the ahadith of Aisha (radi Allahu anha) that if a woman is lying in front of the person praying in such a manner that the attention of the one praying is not distracted and he is not affected by her, then this does not impact his prayer. Aisha (radi Allahu anha) used to lie in front of the Prophet (sallallahu alayhi wa sallam) at night, and due to the darkness of the night and the absence of light—as is mentioned in the narration of Aisha (radi Allahu anha), in those days there were no lamps in the houses—the Prophet’s (sallallahu alayhi wa sallam) gaze would not fall upon Aisha (radi Allahu anha). Therefore, even though she was in front of him, he (sallallahu alayhi wa sallam) would continue to pray.

Hadith Commentary: Benefits and Issues: This hadith establishes that there was no lamp burning at night in the house of the Prophet (sallallahu alayhi wa sallam). Therefore, by looking at him, Aisha (radi Allahu anha) could not discern that the Prophet (sallallahu alayhi wa sallam) intended to prostrate, and thus she could not withdraw her legs on her own initiative.

Hadith Commentary: Benefits and Issues: (1)
This hadith establishes that if a woman stands beside a person performing prayer, the prayer is not invalidated by this. This is the position of the majority; according to Imam Abu Hanifah, however, the prayer would become invalid.

(2)
If a woman is in a state of menstruation (hayd), the garment she is wearing does not become impure. Therefore, if the same garment is partially on the menstruating woman and partially on the person performing prayer, there is no objection in this.

370. Commentary:
➊ There is no contradiction between the hadiths of this chapter and the previous chapter; rather, the meaning is that the Prophet (sallallahu alayhi wa sallam) would not often pray in his wives’ garments, but sometimes he would do so when he was certain that the garment was pure.
➋ If the wife is sitting near the prayer mat, lying down, or even sleeping in front, there is no harm; the prayer is valid and correct.
➌ This and other hadiths indicate that during the best generations (khayr al-quroon), Muslims were not materially affluent. Husband and wife would have only a single blanket, yet in terms of religion and practice, they were so distinguished that they are the leaders of the entire ummah.

711. Commentary:
It is understood that if a wife is lying near or in front of her husband, the prayer is valid. The difficulty arising from the previous hadith (694) is also resolved by this. That is, if someone is sleeping in front of the one praying, the prayer of the worshipper is valid.

712. Commentary:
This situation would arise due to the narrowness of the place and the darkness of the room, and this condition does not pose any hindrance to the prayer.

714. Commentary:
From these narrations, it is understood that someone lying down in front of a person performing prayer and someone passing in front of him are two separate matters. Lying down in front is not «قادح» (an act that invalidates the prayer). However, passing in front is contrary to humility (khushu‘), which is why it is prohibited, and the one who passes in front commits a grave sin.

769. Commentary: This would occur due to the scarcity of clothing in winter. If, during prayer, the body of a menstruating (ha'id) woman comes into contact with the person praying, there will be no defect in the prayer, especially when there is a necessity. The body of a menstruating woman is not, outwardly, impure.

760. Commentary: Due to the limited space, this would happen; otherwise, it is better that there should be nothing in front of the place of prostration (sajdah), because this can cause distraction of thoughts. However, since this was at night and nothing could be seen, therefore there is no harm. Even if such a situation arises during the day, there is still no harm, because if there were any legal (shar‘i) objection, the Prophet sallallahu alayhi wa sallam would certainly not have done so. And Allah knows best.

756. Commentary: From this it is understood that a woman lying in front of the person praying is one matter, and passing in front is another matter. The former does not affect the prayer in any way, but the latter invalidates the prayer. By "passing," what is meant is someone crossing from one side of the person praying to the other, in front of him. The prohibition of "passing" mentioned in the hadith refers specifically to this. Therefore, a person sitting or lying in front of the one praying, moving to one side, is not considered "passing."

Benefits and Issues:
➊
Lying down like a funeral means in the manner that a funeral is placed before the worshippers: that is, the head is on one side and the feet are on the other. I too used to lie in this way, with my head on one side and my feet at the place where the Prophet (sallallahu alayhi wa sallam) would perform prostration (sajdah). When he (sallallahu alayhi wa sallam) wished to prostrate, Umm al-Mu’minin (radi Allahu anha) would draw in her feet. See (Sahih al-Bukhari, Kitab al-Salat, Chapter: Voluntary Prayer Behind a Woman, Hadith: 513).

➋
If someone is lying in front of a person performing prayer, the ruling is not the same as that for someone who passes in front.

Commentary:
No garment becomes impure merely by being worn or covered by a menstruating woman (ha’idhah) unless blood comes into contact with it. If blood does come into contact, then the area of the garment affected by the blood should be washed, after which it may be worn or used as a covering, and prayer (salah) may also be performed in it.

Benefit:
From this hadith, it is understood that it is permissible to pray facing a sleeping man or woman, as long as they are positioned as a barrier between the direction of the qiblah and the one praying.