Ruling on child passing in front of one who is praying

What is the ruling on an under-five year old child passing in front of a worshipper? If we were to stop him he will insist more on passing, or will sit where we prostrate, oron the worshipper’s head,especially if he is less thanthree years old.
Praise be to Allaah.
What you must do is stop him, because of the general meaning of the shar’i evidence concerningthat, including the words of the Prophet (peace andblessings of Allaah be upon him): “When one of you prays facing something that is screening him from the people, and someone wants to pass in front of him, let him push him back, and if he insists thenlet him fight him, for he isno more than a devil.” Agreed upon. What is meant by the phrase “let him fight him” is let him push him back forcefully. And Allaah is the Source ofstrength. End quote.
Majmoo’ Fataawa Ibn Baaz (29/327).
But if the child is passing frequently and stopping him will distract the worshipper from his prayer, then he should let him be and not focus on preventing him.
Al-Haafiz Ibn Hajar said in Fath al-Baari:
Ibn Battaal and others narrated that there was scholarly consensus that itis not permissible for him to move away from his spot in order to push him away, or to move a great deal in doing so, because that has a greater effect on the prayer than his passing in front of him. End quote.
And Allaah knows best./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

Does he have to wake his children who are seven years old to pray Fajr?

I have a daughter who is 7 years old, she prays Alhamdulillah. Do I have to wake her up for Fajr prayer, knowing that this made her dislike praying?.
Praise be to Allaah.
The father is like the shepherd of his householdand is responsible for his flock, as the Prophet (peace and blessings of Allaah be upon him) said. Based on that, he should educate his children and teach them to fulfil obligations and avoid haraam things. That includes telling them to pray when they reach the age of seven years, because of the report narrated by Abu Dawood (495) from ‘Amr ibn Shu’ayb, from his father, from his grandfather, whosaid: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Tell your children to pray when they are seven years old and smack them if they do not pray when they are ten, and separate them in their beds.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
But the father should be kind in teaching his small children how to pray, and he should encourage them by praising them, and giving them gifts and rewards so that they will get used to it and love it.
You can delay waking your daughter up until near sunrise, and encourage her to sleep early so that it will be easier for her to get up.
There is nothing wrong with you not waking her up on days when you think it will be too hard for her to wake up, because – for example – she went to sleep late or because it is very cold, and so on.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: I havea son who is about nine years old; should I wake him up for Fajr prayer?
He replied: Yes, if a man has children, male or female, who have reachedthe age of ten, he should wake them up. With regard to children who are younger than that, if he wakes them up so thatthey may pray on time, that is better, but there is no sin on him if he does not do that. But it is better to wake them up, because the Prophet (peace and blessings of Allaah be upon him) said: “Tell your children to praywhen they are seven tearsold and smack them if they do not pray when they are ten, and separatethem in their beds.” End quote from Fataawa Noor‘ala’l-Darb.
He was also asked: My sonis eight years old; should Iwake him up to pray Fajr?If he does not pray, am I sinning?
He replied: It seems that itdepends. If it is winter, forexample, and it is very cold, then there is nothingwrong with leaving him and telling him to pray when he wakes up. But if the weather is normal and there is no harm done by waking him up, then you should wake him up so that he will get used to praying with the people. Nowadays, praise be to Allaah, there are young boys between the ages of seven and ten whom we see coming with their fathers to pray Fajr. If a child gets used tothat from an early age there is a great deal of goodness in that. But if it causes hardship, then you do not have to wake them up. But when they wake up you should tell them to pray. End quote from al-Liqa’ al-Shahri (40/18).
And Allaah knows best./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

1a] If she is afraid that it will be found out that she has become Muslim,how should she pray?

1a]
And Maalik narrated from Naafi' that Ibn 'Umar said: If the fear is
greater than that, they may pray walking, standing on their feet, or
riding, facing the qiblah orotherwise. Naafi' said: I donot think that
Ibn 'Umar narrated it from anyone but the Messenger of Allaah (peace
and blessings of Allaah be upon him). End quote.
Indeed the fuqaha' have stated that the prisoner orthe one who is
afraid thathis being Muslim will be discovered should still pray.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (2/140):
If he flees from an enemy in a permissiblesense, or he flees from a
flood or wild animal or fire, and he cannot escapeit except by
fleeing, then he may pray in the manner that is permitted in the case
of extreme fear, whether he fears for himself or his property or his
family. If a prisoner fears for his life if he prays, or if someone is
hiding in a place, then they should pray howeverthey are able to. This
was stated by Ahmad with regard to the prisoner. If the one who is
hiding is sitting and cannot stand, or he is lying down and cannot
stand up or move, then he should pray according to his situation. This
is the view of Muhammad ibn al-Hasan. Al-Shaafa'i said: He shouldpray
and repeat it (later on), but this is not correct,because the one who
is afraid should pray according to what he is able to do, and he does
not have to repeat it, as isalso the case for one who is fleeing. It
makes no difference whether one is travelling or not, because what
makes it permissibleis fear of death, and that is the same in both
cases.
Whenever he can find a refuge to do his prayer, such as if the one who
is fleeing from a flood can climb to a high place and the one who
fears an enemy can enter a fortress where he will be safe from the
enemy's attack and from harm, then he should pray therethen come out,
and he does not have the right tooffer the prayer of extreme fear,
because that is only permitted in cases of necessity, so it is only to
be done when necessary. End quote.
To sum up: this girl has tooffer the five prayers, and it is not
permissible for her to omit any of them. But she may perform the
prayer in whatever way she can, which includes offering the prayer of
extreme fear if necessary.
And Allaah knows best./

1] If she is afraid that it will be found out that she has become Muslim,how should she pray?

1]
A non-Muslim girl wants to learn about Islam and testify to Islam in
front of Allah. She wants to pray and to do all religious commitments.
Is she permitted to pray dhuhr and 'asr only and leave the other
prayers due to the difficulty she will meet at home?.
Praise be to Allaah.
Firstly:
We ask Allaah to help andguide this girl and to open her heart to
Islam, and to fill her heart with the light of faith. We advise her to
do that and not to hesitate, and to announce her Islam to herLord, and
to bear witness to the testimony of Islam, and to do whatever she can
of its rituals.
Secondly:
The Muslim is obliged to offer the five prayers every day and night,
and it is not permissible to omit any of them, no matter what one's
excuse,so long as one is of sound mind.
If this girl cannot pray Maghrib, 'Isha' and Fajr forfear that her
family may find out that she is Muslim, then she should not avoid
praying, but shecan do the following:
1- Join Maghrib and 'Isha' at the time of the earlier or later
prayer, andpray them in secret. Reciting out loud in the prayers in
which Qur'aan is recited out loud, such asFajr, Maghrib and 'Isha', is
Sunnah, not obligatory. The same applies to raising the hands when
saying the opening takbeer and when saying the takbeers when changing
posture, and placing the right hand over the left when standing. All
of these are Sunnah actions.
2- She may limit herself to doing the pillars and essential parts
of the prayer. So she may recite al-Faatihah and not recite a soorah
after it, and she may recite just one tasbeehah when bowing and
prostrating. Thus she will be able to do the prayer in a few minutes.
Girls are usually able to close the door of their rooms for a few
minutes, such as when they changetheir clothes and the like, so she
can do the prayer during that time.
3- If she wants to do wudoo', she can do wudoo' in the bathroom
where no one can see her,as if she is relieving herself. If she is
unable to do wudoo' then she can do tayammum, even if she uses the
wall or furniture of the house andprays with this tayammum.
4- If we assume that shecannot hide from her family even for a few
minutes in which to pray, and she is afraid that if they find out she
is Muslim she will suffer realharm, then it is permissible for her to
pray whilst sitting, gesturing for the bowing and prostrating. If that
is not possible then she maypray sitting and intendingin her heart to
bow and prostrate, whilst facing the qiblah. If she is unableto face
the qiblah, then she may pray facing in any direction. If we assume
that she can only pray whilst lying down, then she may do that.
Thepoint is that prayer is not waived for one who is accountable under
any circumstances.
The basic principle concerning that is the verse in which Allaah
says(interpretation of the meaning): "Allaah burdens not a person
beyond his scope" [al-Baqarah 2:286] and the words of the Prophet
(peace and blessings of Allaah be upon him): "Pray standing, and if
you cannot then sitting, and if you cannot then on your side."
Narrated by al-Bukhaari (1117) and Abu Dawood (952).
The fuqaha' mentioned some cases in which the requirement to face the
qiblah and bow and prostrate is waived, such as when fleeing from a
wild animal or a flood or when fighting breaks out on the battlefield,
when there is not enough time to do the prayer properly with all its
essential parts.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (1/258):
To sum up: if the fear is so intense that one cannot pray facing the
qiblah or one needs to walk or is unable to do some of the essential
parts of prayer, either because of permissible flight from an enemy,
flood, wild beast or fire and the like, which one can only escape by
fleeing, or when engagingin fighting the enemy or when fighting breaks
out on the battlefield, and there is a need to charge and retreat and
stab and strike and chase, then he may pray according to his
situation, whether he is walking or riding, facing the qiblah if
possible, or facing any other direction if that is not possible.
If he is unable to bow andprostrate, he may gesture to indicate them,
and leanforward more for prostration than bowing, according to what he
is able to do. If he is unable to gesture, then it is waived. If he is
unable to stand or sit and so on, then they are waived. If he needs to
stab and strike and charge and retreat, he may do that. He should not
delay the prayer until the time for itis over because Allaah says
(interpretation of themeaning): "And if you fear(an enemy), perform
Salaah (pray) on foot or riding" [al-Baqarah 2:239]. And Maalik
narrated from Naafi' that Ibn 'Umar said: If the fear is greater than
that, they may pray walking, :->