Chapter: Matters that completely invalidate the prayer
What nullifies the prayer includes:
• Any state of ritual impurity brought about by passing wind, urine, feces, and everything else already detailed in the opening chapter on the nullifiers of purity;
• Loud laughter, though a mere smile does not break the prayer;
• The intentional presence of filth on one’s clothing, body, or the spot where one is praying;
• Deliberately uncovering the ʿawra (the parts that must be concealed) while able to cover them;
• Losing the intention to pray;
• Turning away from the qiblah without a legitimate fear or excuse;
• Intentionally adding to the prayer—whether in the number of units, prostrations, or other prescribed motions;
• Intentionally altering the established order of the prayer;
• Likewise, omitting any obligatory element—whether deliberately or out of forgetfulness—if one does not return to it immediately and instead proceeds with the rest of the prayer.
Every act foreign to the prayer also nullifies it—such as speech that is neither supplication nor glorification—when done deliberately and not for the purpose of correcting the prayer. If that speech is uttered to rectify the prayer, then, according to some of Mālik’s companions, it does not invalidate it.
Another opinion holds that any deliberate speech—little or much—whether related to the prayer or not, breaks it; the same applies to even a small amount of eating or drinking. Excessive bodily movement invalidates the prayer, whereas slight movement is overlooked.
The worshiper is excused for any speech or action done out of forgetfulness, for additions to the prayer made unintentionally, and for advancing or delaying an element by mistake; in all such cases he should perform the prostration of forgetfulness.
Light walking to close a gap in the row—before bowing or while in the bowing posture—as well as shuffling forward while prostrate or seated, does not nullify the prayer.
Blowing during the prayer is, according to Mālik, disliked but does not break it; the same ruling applies to groaning, as Ibn ʿAbd al-Ḥakam transmitted from him. This is likewise the narration of Ibn—