If there is no prayer barrier (1), it is authentically reported from him that a woman, a donkey, or a black dog breaks his prayer (2). This is established through reports from Abū Dharr, Abū Hurayrah, Ibn ‘Abbās, and ‘Abd Allāh ibn Mughaffal (3).
Reports cited against these hadiths fall into two categories: authentic but not explicit, or explicit but not authentic. What is established by these hadiths should therefore not be set aside (4) on the basis of opposing evidence of this kind. He would pray while ‘Ā’ishah lay asleep before him in the direction of prayer (5). This is not the same as passing in front of someone praying: a man is forbidden to pass in front of someone praying, but it is not disliked for him to remain there. Likewise, a woman’s passing breaks the prayer, whereas her remaining there does not. And Allah knows best.
(1) In kāf and ‘ayn, lahu (“for him”) is added after this word.
(2) Kāf and ‘ayn read al-salāh (“the prayer”).
(3) The hadith of Abū Dharr was reported by Muslim (510), as was the hadith of Abū Hurayrah (511).
The hadith of Ibn ‘Abbās was reported by Ahmad (3241), Abū Dāwūd (703), al-Tirmidhī (337), Ibn Mājah (949), and al-Nasā’ī in al-Mujtabā (751). It was graded authentic by al-Tirmidhī, Ibn Khuzaymah (832), and Ibn Hibbān (2387). It mentions only the menstruating woman and the dog. In his commentary on Ibn Khuzaymah, al-Albānī said: “It seems to me that ‘menstruating’ here means simply a woman who has reached puberty. It is thus like the other hadith: ‘Allah does not accept the prayer of a menstruating woman without a head covering.’ Distinguishing between a woman who is ritually pure and one who is not—that is, one who is menstruating—is difficult, and it is unlikely that people would be required to do such a thing. Reflect on this.”
The hadith of ‘Abd Allāh ibn Mughaffal was reported by Ahmad (16797), Ibn Mājah (951), al-Tabarī in Tahdhīb al-Āthār (575, 576; ‘Alī Ridā edition), and Ibn Hibbān (2386). Ibn ‘Abd al-Hādī graded its chain authentic in al-Tanqīh (2:316).
(4) This means what is established from the Prophet ﷺ through the reports of those mentioned. Jīm reads fa-lā tutraku (“they should therefore not be set aside”), referring to “these hadiths.”
(5) Reported by al-Bukhārī (382, 514, and elsewhere) and Muslim (512).