What is the prescribed distance in front of the one praying that permits others to pass in front of him when there is no sutrah?

The Shaykh : Here, someone asks: What is the prescribed distance in front of the one praying that permits others to pass in front of him when there is no sutrah? The intent is inside the mosque.
It must be knownThe questioner : that the ruling on passing, whether in the mosque or outside the mosque, and whether the mosque is large or small, whether it is forty cubits or less or more; it is not permissible to pass in front of the one praying. The intended prohibition of passing is passing between the one praying and the place of his prostration, between the one praying and the place of his prostration; meaning, if the distance between his standing position and the place of his prostration is, for example, one meter, and the passer goes behind that meter, this is not considered, according to the Shari'ah, that he passed in front of the one praying. But if he passes within the limits of those centimeters that make up the meter, wherever he passes, he is sinful; it is not permissible for him to pass.
And this—as I told you—there is no difference between the mosque and other than the mosque, no difference between the small mosque and the large mosque. And what is mentioned in some books of the schools of jurisprudence that if the mosque is smaller than forty by forty, then passing is prohibited in it, but if it is larger than that, there is no harm in it; this is among the rulings that were stated based on opinions and independent legal reasoning, for which they have not been able to bring, even to this day, any evidence supporting it from the Sunnah, let alone from the Book.
So the distance from which the passer may pass in front of the one praying is behind the place of prostration. But the one praying must place a sutrah, and placing a sutrah does not mean that he must stake it in the ground; rather, he comes to it, for example, in the mosque he prays behind the pillar, he prays in front of the qiblah wall, he prays behind a chair; there are many, many means. So it is obligatory to adopt a sutrah, and in the case of adopting it, important rulings follow:
First: If a passer passes between him and the place of his prostration, there is no sin on the one praying, but the sin is on the passer, as we explained earlier.
Second: It is permissible for him, according to the Shari'ah, to push the passer, even by striking him. A man is praying facing a sutrah, and a man comes to pass in front of him, so he pushes him in the best manner, as they say, but he did not stop with the best manner, he pushes him a second time and he does not desist; he also has the right to strike him a blow, even if he falls as a result of it. "Everyone laughs." Yes, that is right. But if he is not praying facing a sutrah, if he is praying not facing a sutrah, it is not permissible for him to defend himself at all. These are among the rulings of the sutrah.
The final and most important ruling: There is a hadith in "Sahih Muslim" upon which the Imam of the Sunnah, Imam Ahmad ibn Hanbal, acted. Three things, if they pass in front of the one praying, meaning between him and the place of his prostration, invalidate his prayer: the adult woman, the black dog, and the donkey. This is if he is not praying facing a sutrah. If there is a sutrah in front of him, then it does not harm him who passes in front of him. These are very important things that people do not care about, and we observe, especially in al-Masjid al-Haram and then in al-Masjid al-Nabawi, women passing in front of men, and no one cares; neither the passer cares nor the one praying cares; even though the prayers of those who are praying are invalidated. Of course, when they are praying the recommended voluntary prayers, and perhaps they are making up what is owed to them, they claim, and so on. But if they are praying behind the imam, the imam is a sutrah for those behind him.