Moving whilst praying

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) stated
that the basic ruling on moving whilst praying is that it is makrooh
unless it is done for a reason. However it may be divided into five
categories: 

1-    
Obligatory movements

2-    
Forbidden movements

3-    
Makrooh movements

4-    
Mustahabb movements

5-    
Permissible movements 

The obligatory movements are those on which the validity of
the prayer depends. For example if a person notices something impure on his
ghutrah (head gear), he has to move to remove it and take off his ghutrah.
That is because Jibreel came to the Prophet (peace and blessings of
Allaah be upon him) when he was leading the people in prayer and told him
that there was something dirty on his shoe. So the Prophet (peace and
blessings of Allaah be upon him) took it off whilst he was praying and
carried on praying. Narrated by Abu Dawood, 650; classed as saheeh by
al-Albaani in al-Irwa’, 284. 

Or if someone tells him that he is not facing the qiblah, he
should move to face the qiblah. 

The forbidden movements
are continuous movements done for no reason, because this kind of movement
invalidates the prayer, and whatever invalidates the prayer is not
permissible, because it is like mocking the signs of Allaah. 

The mustahabb movements are those done in order to do things
that are mustahabb in prayer, such as if a person moves to make the row
straight, or if he sees a gap in the row in front, so he moves forward
whilst praying, or if there is a gap in his row and he moves to fill the gap
and other such movements which allow one to do a deed that is mustahabb in
prayer, because that makes the prayer more perfect and complete. Hence when
Ibn ‘Abbaas (may Allaah be pleased with him) prayed with the Prophet
(peace and blessings of Allaah be upon him) and stood to his left, the
Messenger of Allaah (peace and blessings of Allaah be upon him) took
hold of his head from behind and made him stand on his right. (Agreed
upon). 

The permissible movements are small movements done when there
is a reason, or large movements done in cases of necessity. Small movements
done for a reason are like what the Prophet (peace and blessings of
Allaah be upon him) did when he was praying and he carried Umaamah, the
daughter of Zaynab the daughter of the Messenger of Allaah (peace and
blessings of Allaah be upon him), whose maternal grandfather he was. When he
stood up he picked her up, and when he prostrated he put her down.
Al-Bukhaari, 5996; Muslim, 543. 

Large movements in cases of necessity include praying whilst
fighting. Allaah says (interpretation of the meaning): 

“Guard strictly (five obligatory) As‑Salawaat
(the prayers) especially the middle Salaah (i.e. the best prayer ‑ ‘Asr).
And stand before Allaah with obedience [and do not speak to others during
the Salaah (prayers)].

239. And if you fear (an enemy), perform Salaah (pray) on
foot or riding. And when you are in safety, offer the Salaah (prayer) in the
manner He has taught you, which you knew not (before)”

[al-Baqarah 2:238-239] 

If a person prays whilst walking he is undoubtedly moving a
great deal, but in cases of necessity that is permitted and does not
invalidate the prayer. 

The makrooh movements are all movements other than those
mentioned above. This is the basic principle concerning movements whilst
praying. Based on this, we say to those who move whilst praying that their
action is makrooh and detracts from their prayer. This is something that is
seen in many cases, so you may see a person fiddling with his watch or pen
or ghutrah or nose or beard and so on. All of that comes under the heading
of makrooh, unless it is done a great deal and is continuous, in which case
it is haraam and invalidates the prayer. 

He also stated that there is no specific number of movements
that invalidates the prayer, rather it is any movement that contradicts the
idea of prayer in the sense that if anyone saw this man doing that it would
look as if he were not praying. This is the kind of movement that
invalidates the prayer. Hence the scholars (may Allaah have mercy on them)
defined it as something based on custom (al-‘urf) and said: If movements are
many and are continuous then they invalidate the prayer, without mentioning
a specific number. Some scholars defined three such movements but that
requires evidence because everyone who sets a certain limit or number or
manner should produce evidence, otherwise he is introducing new ideas.
Majmoo’ Fataawa al-Shaykh, 13/309-311 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him)
was asked about a man who moved a great deal whilst praying: did that
invalidate his prayer and how could he rid himself of this habit? 

He (may Allaah have mercy on him) replied: 

The Sunnah is to focus on one’s prayer with proper humility,
body and soul, whether it is an obligatory prayer or a naafil prayer,
because Allaah says (interpretation of the meaning): 

“Successful indeed are the believers.

2. Those who offer their Salaah (prayers) with all
solemnity and full submissiveness”

[al-Mu’minoon 23:1-2] 

He must pray in a tranquil and dignified manner. This is one
of the most important pillars and obligations of prayer, because the Prophet
(peace and blessings of Allaah be upon him) said to one who prayed
badly and was not tranquil and dignified in his prayer: “Go back and pray
for you have not prayed.” And he did that three times. Then the man said: “O
Messenger of Allaah, by the One Who sent you with the truth, I cannot do any
better than this, teach me.” The Prophet (peace and blessings of Allaah
be upon him) said: “When you stand up to pray, do wudoo’ well, then turn to
face the qiblah and say takbeer, and recite whatever you can of Qur’aan.
Then bow until you are at ease in bowing, then raise your head until you are
standing up straight. Then prostrate until you are at ease in prostration,
then sit up until you are sitting up straight and are at ease in sitting.
Then prostrate until you are at ease in prostration, then get up until you
are standing up straight. Then do that throughout your prayer.” (Agreed
upon).  

According to a version narrated by Abu Dawood, he said: “Then
recite the Essence of the Qur’aan (al-Faatihah) and whatever Allaah wills.” 

This saheeh hadeeth indicates that being at ease in the
postures is a pillar or essential part of the prayer, and an important
obligation, without which prayer is not valid. Whoever pecks out his prayer
(by moving too rapidly), there is no prayer for him. Khushoo’ (proper focus
and humility) is the essence of prayer. It is prescribed for the believer to
pay attention to that and strive to achieve it. 

With regard to defining the movements that contradict this
ease and focus in prayer and limiting them to three movements, there is no
hadeeth from the Prophet (peace and blessings of Allaah be upon him) to
support this idea. Rather that is the suggestion of some scholars for which
there is no reliable evidence. 

But it is makrooh to fidget during the prayer, such as
touching one’s nose, beard or clothes and being distracted by that.
Fidgeting a great deal invalidates the prayer. But if it is done a little,
according to what is customary, or is done a great deal but is not
continuous, then the prayer is not invalidated thereby. But it is prescribed
for the believer to maintain proper focus and humility, and to avoid
fidgeting a little or a lot, and to strive to make his prayer perfect. 

The evidence that small movements, or repeated movements that
are not continuous, do not invalidate the prayer is the report which says
that the Prophet (peace and blessings of Allaah be upon him) opened the
door for ‘Aa’ishah one day whilst he was praying. Narrated by Abu Dawood,
922; al-Nasaa’i, 601; classed as saheeh by Shaykh al-Albaani in Saheeh
al-Tirmidhi, 601.  

And it was proven in the
hadeeth of Abu Qataadah (may Allaah have mercy on him) that the Prophet
(peace and blessings of Allaah be upon him) led the people in prayer one day
when he was carrying Umaamah the daughter of Zaynab. When he prostrated he
put her down and when he stood up he picked her up.
 

Fataawa ‘Ulama’ al-Balad al-Haraam,
162-164.