actions which are
allowed during
prayer
No. 1
Crying, moaning, or groaning is permissible,
whether due to fear of Allah or other reasons like
pain. This is supported by the Qur'anic verse stating
that upon hearing the revelations, people fell
prostrating and adoring, which includes those in
prayer.
'Abdullah ibn ash-Schikhir reported seeing the
Messenger of Allah praying with a "buzzing" chest
from crying, as noted by Ahmad, Abu Dawud, anNasa'i, and at-Tirmizhi, who classified it as sahih.
No. 2
Turning to the side during prayer
Ibn Abbas reported that the Messenger of Allah
would turn to his right and left but would not turn
his head to see behind him, as noted by Ahmad.
Abu Dawud recorded that the Prophet (peace be
upon him) looked toward a valley during prayer
because he had sent horsemen to guard it. Anas ibn
Sireen also reported seeing Anas ibn Malik lift his
eyes during prayer, as related by Ahmad.
No. 3
Turning during prayer without a genuine need
is disliked
'Aishah reported the Prophet said turning is "the portion that the
Satan steals from the slave's prayer," as noted by Ahmad, alBukhari, an-Nasai, and Abu Dawud.
Abu ad-Darda and Anas both relayed the Prophet's warning
against turning in obligatory prayers, suggesting it only in
voluntary prayers if necessary, as recorded by Ahmad and atTirmidhi (sahih).
Abu Zharr reported that Allah faces the slave in prayer but turns
away if the slave turns, as noted by Ahmad and Abu Dawud
(sahih). Turning the whole body away from the qiblah invalidates
the prayer
No. 4
Killing a snake,scorpions or other harmful
animal during prayer
is permissible if it requires only a small action.
Abu Hurairah reported that the Prophet (peace
be upon him) said, "Kill the snake and the
scorpion during the salah," as related by
Ahmad, at-Tirmidhi, Abu Dawud, an-Nasai, and
Ibn Majah. The hadith is classified as hasan
sahih.
No. 5
Taking a few steps during prayer due to
necessity
is permissible, however, taking many steps during
obligatory prayer is generally considered invalid by jurists.
'Aishah reported that the Messenger of Allah walked to open
a locked door while praying and then returned to his place
without turning away from the qiblah, as related by Ahmad,
Abu Dawud, an-Nasai, and at-Tirmidhi (hasan). The Prophet
would open doors during prayer if they were in the direction
of the qiblah or to his sides, but he would not turn his back
to the qiblah, as noted by ad-Daraqutni.
Al-Azraq ibn Qais narrated that Abu Barzah followed his
horse during prayer to prevent it from running loose,
explaining that he preferred restraining the animal to avoid
trouble, as related by Ahmad, al-Bukhari, and al-Baihaqi.
No. 6
Carrying or holding a child during prayer
Abu Qatadah reported that the Prophet (peace be upon him)
carried Umamah bint Zainab on his shoulder during prayer,
placing her down during ruku' and picking her up again
afterward, as related by Ahmad and an-Nasai. This action
was to set an example, countering the Arab custom of
viewing daughters as a burden.
Abdullah ibn Shaddad narrated that the Prophet carried
Hassan or Hussain during prayer, making a long sajdah to
allow the child to finish resting, as recorded by Ahmad, anNasai, and al-Hakim.
Scholars like ash-Shafi'i and others affirm the permissibility
of carrying a child during obligatory prayers, as the Prophet
demonstrated. This ruling applies to both the imam and
followers, and it remains valid in Islamic law. Any claims that
this practice is limited to voluntary prayers or specific
circumstances are incorrect and unsupported by evidence.
No. 7
Returning a greeting by motion
The Prophet responded to greetings using gestures
like hand,fingers, or head movements instead of
speaking, which is supported by authentic narrations.
Jabir reported that the Prophet, gestured while
praying on his camel when spoken to, explaining later
that salah prevented him from responding verbally.
Shuaib mentioned that he greeted the Prophet, who
responded by signalling, posibbly with his finger.
‘Umar confirmed that the Prophet would signal in
response to greetings, and Anas also reported him
making gestures during salah, as recordedvby Ahmad,
at-Tirmidhi, Abu Dawud, an-Nasai’, and Ibn Majah.
No. 8
Saying Subhanallah and Clapping
is permissible when needed, such as alerting the
imam to a mistake, allowing someone to enter, or
warning a blind person. Men should say
Subhanallah, while women should clap.
Sahl ibn Sa'd as-Sa'di reported that the Prophet ‫ﷺ‬
said, "If someone is faced with something during
salah, he should say 'Subhanallah.' Clapping is for
the women and saying Subhanallah is for the men,"
as recorded by Ahmad, Abu Dawud, and an-Nasa’i.
No. 9
Correcting the Imam's Mistake
is permissible if the imam forgets a verse, whether it
is part of the obligatory recitation or not, and a
follower may remind him.
Ibn 'Umar reported that the Prophet ‫ ﷺ‬experienced
confusion in his recitation during salah, and after
finishing, he asked 'Umar, "Were you present with
us?" When 'Umar confirmed, the Prophet ‫ ﷺ‬asked,
"What prevented you from correcting me?" as
recorded by Abu Dawud and others with
trustworthy narrators.
No. 10
Praising Allah When Sneezing or
Remembering a Blessing
It was shown by the Prophet’s ‫ ﷺ‬approval of a companion’s
praise after sneezing.
Rifa'ah ibn Rafi' reported that while praying behind the
Prophet ‫ﷺ‬, he sneezed and said, "Praise be to Allah, a great
deal of praise, beautiful and blessed, as our Lord loves and
is pleased with." After salah, the Prophet ‫ ﷺ‬asked who had
spoken, and when Rifa'ah admitted it, he said, "By the One in
whose hand is Muhammad's soul, thirty some odd angels
raced to raise that phrase [to the Lord],” as recorded by anNasa’i, at-Tirmidhi, and al-Bukhari with a different wording.
No. 11
Prostrating on One’s Clothing or
Headdress Due to an Excuse
is permissible if done to avoid extreme heat or cold,
but it is disliked without a valid reason.
Ibn 'Abbas reported that the Prophet ‫ ﷺ‬prayed in one
garment and covered his face with part of it to protect
himself from the ground’s heat or cold, as recorded by
Ahmad with a sahih chain.
Reciting from a copy of the Qur'an
Zhakwan, 'Aishah's protege, led her in prayer
during Ramadan using the Qur'an, as noted
by Malik. Ash-Shaf'i allows this practice,
while An-Nawawi states that turning pages
during salah doesn't invalidate it. Reading
non-Qur'anic text silently also doesn't
invalidate the prayer, though it's considered
disliked. Ash-Shaf'i addressed this in alImla'.
Occupying the heart with something
other than the affairs of the
prayer
Abu Hurairah reported that the Prophet
(SAW) said that Satan flees during the call
to prayer and returns afterward, distracting
worshippers by prompting them to
remember thoughts they had not recalled.
This can lead someone to forget how many
rak'at they have prayed, necessitating two
prostrations while sitting. This narration is
found in both al-Bukhari and Muslim.
Actions which
invalidates the
Prayer
No. 1
Intentionally eating or drinking invalidates the salah
Ibn al-Munzhir states that scholars agree if someone
intentionally eats or drinks during a fard salah, they
must repeat it. The same applies to nawafil prayers,
as what invalidates an obligatory prayer also
invalidates a voluntary one.
no. 2
Speaking intentionally about something
unrelated to the salah
Zaid ibn Arqam recounts that during salah, people would talk
to each other until the verse "And stand before Allah in devout
obedience" was revealed, which commanded silence during
the prayer. This is reported by the group.
Talking during salah does not invalidate the prayer, as
supported by a hadith from Prophet Muhammad. The Maliki
school permits speech for correcting mistakes if not habitual,
and Al-Auza'i states that intentional reminders, like correcting
the imam, also do not invalidate the prayer.
no. 3
Intentionally making many motions
The definition of "many motions" in prayer suggests
that if observed from behind, one would appear not to
be praying. Fewer motions are considered acceptable,
while any actions that give the impression of not
praying are deemed excessive.

no. 4
Intentionally leaving out an essential
act or condition of the
prayer without any valid excuse for
doing so
The Prophet Muhammad (SAW) instructed a
bedouin who poorly performed his salah to
repeat it. Ibn Rushd states that if a person
prays without being in a state of purity or not
facing the qiblah, whether intentionally or out
of forgetfulness, they must repeat the prayer.
Any absence of conditions for valid salah
necessitates repetition.

no. 5
Smiling or laughing during the salah
Ibn al-Munzhir notes that there is a
consensus that loud laughter invalidates
salah, while smiling is generally
acceptable. An-Nawawi states that
uncontrollable minor laughter does not
invalidate the prayer, but hearty laughter
does. The classification of laughter as
major or minor is determined by custom.
Thank you