The Ruling on Snorting and Spitting in Prayer
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The questioner:
May Allah bless you, Shaykh. Snorting and spitting, was this done to disrupt the prayer of the Prophet (peace and blessings be upon him) at the Ka'bah, or was it...?
The Shaykh:
It was done to disrupt him while he was with the Prophet (peace and blessings be upon him), and this was also their practice at the Ka'bah. They had no worship and no good. We ask Allah...
The presenter:
Is it permissible to apply this to a Muslim who loves to interpret this?
The Shaykh:
As a sin, it is not permissible; but as a report that the children of Adam are among the creatures, then he is a creature, for everyone who crawls on the earth is a crawling creature,[Hud 11:6] the children of Adam and others, [Al-An'am 6:38] and the like.
The presenter:
Yes, it is a matter of play.
The Shaykh:
And this is from the practices of the pre-Islamic age of ignorance if it is for play. But if a woman is called out during prayer, just as the recitation of the tasbih is shortened for men and the tasbih for women out of necessity, or to draw attention to something regarding the woman. As for whistling, it is not prescribed in the truth, but is from the practices of the ignorant. Yes.
The presenter:
[Al-Anfal 8:24]. [Al-Anfal 8:24] will reform you. He told me
The Shaykh:
The entire Shari'ah is life, and the opposite of the Shari'ah is death. Therefore, what Allah and His Messenger call people to is life. For this reason, He, the Mighty and Majestic, said:[Al-Anfal 8:24] meaning, if He calls you to His obedience and to following His Shari'ah, then respond to Him. He, the Mighty and Majestic, said: [An-Nahl 16:97] And He, the Exalted, said: or [Al-An'am 6:122] So knowledge, excellence, and steadfastness upon the eternal path are life. This is the life of the prophets and the angels, the life of the righteous. Ignorance, sins, and turning away are death. We ask Allah for safety. Yes. Ahmad.
The presenter:
Shu'bah narrated to us, from Khubayb ibn 'Abd al-Rahman, I heard Hafs ibn 'Asim narrating from Abu Sa'id ibn al-Ma'la, he said: I was praying, and the Messenger passed by me
The Shaykh:
We heard from Abu Sa'id, yes.
The presenter:
Hafs ibn 'Asim the narrator, and Abu Sa'id ibn al-Ma'la (may Allah be pleased with him).
The Shaykh:
Yes.
The presenter:
He said: I was praying when the Messenger of Allah (peace and blessings be upon him) passed by me and called me, but I did not come to him. I did not come to him until I had finished my prayer, and then I went to him. He said: What prevented you from coming to me? I said: O Allah,[Al-Anfal 8:24] . And Mu'adh said: Until Shu'bah called out, from Abu ibn 'Abd al-Rahman, who heard Haqq, who heard Abu Sa'id, a man from among the Companions of the Prophet (peace and blessings be upon him), with this. And he said: Yes, praise be to Allah, Lord of the worlds, the seven repeated verses.
The Shaykh:
And this indicates also from the status of this surah, and that it is the greatest surah in the Book of Allah, and the best surah in the Book of Allah. It is al-Hamd, and it is the seven repeated verses, and the great Qur'an about which Allah said:[Al-Hijr 15:87] So it is said to be the Qur'an of the second day, and the entire Qur'an is called the Qur'an of the sacred precinct. And in it is the command to respond to the Messenger of Allah (peace and blessings be upon him) when he calls a person, even if he is praying. [Al-Anfal 8:24]. And Allah is the Greatest. Yes. Allah is the Helper. O Allah, the greatest thing. Shayatins ibn Sa'id ibn al-Mu'adh, spoke about his biography. Expecting regarding his wife? My eye.
The presenter:
If Allah wills.
The Shaykh:
Abu Sa'id ibn al-Mu'allim.
The presenter:
Yes. Or Rafi' or Aws ibn al-Ma'la, with the form of the passive participle from the verb of exalting for the neglected, the Ansari.
The Shaykh:
No, it seems like a mistake, it seems like an approximation, it seems like a mistake for Abu Sa'id ibn 'Abd Allah. Yes. And Allah is the Greatest, thank you.
The presenter:
In the bus on. To the care of the father.
The Shaykh:
The voluntary prayer, it comes just as if he shortened it, if it is in the voluntary prayer, it comes and he cuts it off if he fears that he will be angry. But if he knows that the father is not affected, he completes it. As for the obligatory prayer, he does not complete it.
The presenter:
Did the state and the salam pass?
The Shaykh:
Yes. Yes, what is the state of the professor? Yes, it suffices on its own, but it is recommended to recite with it whatever is easy in the first and second rak'ahs, and in the voluntary prayers likewise. Yes.
The presenter:
Hello and peace, Shaykh.
The Shaykh:
Yes.
The presenter:
Abu Sa'id ibn al-Ma'la the Ansari from Madinah, it is said his name is Rafi' ibn Aws, and it is said al-Harith, and it is said ibn Naqi'. He was a Companion who died in the year seventy-three, and it is said otherwise.
The Shaykh:
Yes.
The presenter:
Abu Sa'id's voluntary prayer when the Messenger called him.
The Shaykh:
Allah knows best that it was a voluntary prayer, because he prayed after the people had prayed, he performed a voluntary prayer, meaning like the story of Jirjis. Yes.
The presenter:
Likewise.
The Shaykh:
Hmm?
The presenter:
He was praying alone and was called during the obligatory prayer.
The Shaykh:
And it appears that it was a sick person, and her matter is greater. And although the apparent meaning of the hadith is generality regarding the Prophet (peace and blessings be upon him), but it appears that it is regarding the reality in the interior, because he prays after the obligatory prayer, after he is done with the obligatory prayer. And it can be said by generality due to the generality of the verse; because even the obligatory prayer can be made up, he speaks and then makes it up, he repeats it, it is possible, yes, meaning generalities. On the chest of generality.
The presenter:
They understood[Al-Anfal 8:32]. Ibn 'Uyaynah said: I have not found rain in the Qur'an except as a punishment, and they call the rain "play," and it is His saying the Exalted [Ash-Shuraa 42:28] They created
The Shaykh:
Allah.
The presenter:
Ahmad told me, 'Ubayd Allah ibn Mu'adh narrated to us, our father narrated to us, Ash'bah narrated to us, from 'Abd al-Hamid, he is ibn al-Kurdi the owner of the Ziyad, he heard Anas ibn Malik (may Allah be pleased with him), he said: Abu Jahl saidSahih al-Bukhari 4649 with your knowledge, so he invalidated Sahih al-Bukhari 4649 or bring us a punishment we desire, so it was revealed [Al-Anfal 8:33].
The Shaykh:
So this is from his ignorance and defect, and his stubbornness and his malice. And those like him say: O Allah, if he has the truth, then rain upon us. It was obligatory for him to say: O Allah, if he has the truth, then rain upon us, and guide us to it and grant us success in acceptance. This is the obligation upon the one who is accountable when in doubt. We ask Allah for safety. Yes.
May Allah bless you, Shaykh. Snorting and spitting, was this done to disrupt the prayer of the Prophet (peace and blessings be upon him) at the Ka'bah, or was it...?
The Shaykh:
It was done to disrupt him while he was with the Prophet (peace and blessings be upon him), and this was also their practice at the Ka'bah. They had no worship and no good. We ask Allah...
The presenter:
Is it permissible to apply this to a Muslim who loves to interpret this?
The Shaykh:
As a sin, it is not permissible; but as a report that the children of Adam are among the creatures, then he is a creature, for everyone who crawls on the earth is a crawling creature,
And there is no creature on earth but that upon Allah is its provision
وَمَا مِن دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَاAnd there is no creature on [or within] the earth or bird that flies with its wings except
وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّاThe presenter:
Yes, it is a matter of play.
The Shaykh:
And this is from the practices of the pre-Islamic age of ignorance if it is for play. But if a woman is called out during prayer, just as the recitation of the tasbih is shortened for men and the tasbih for women out of necessity, or to draw attention to something regarding the woman. As for whistling, it is not prescribed in the truth, but is from the practices of the ignorant. Yes.
The presenter:
O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life. And know that Allah intervenes between a man and his heart and that to Him you will be gathered.
يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَrespond to Allah and to the Messenger when he calls you to that
اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَاThe Shaykh:
The entire Shari'ah is life, and the opposite of the Shari'ah is death. Therefore, what Allah and His Messenger call people to is life. For this reason, He, the Mighty and Majestic, said:
when he calls you to that which gives you life
إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْWhoever does righteousness, whether male or female, while he is a believer - We will surely cause him to live a good life
مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةًAnd is one who was dead and We gave him life and made for him light by which to walk among the people like one who is in darkness, never to emerge therefrom
أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَن مَّثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِّنْهَاThe presenter:
Shu'bah narrated to us, from Khubayb ibn 'Abd al-Rahman, I heard Hafs ibn 'Asim narrating from Abu Sa'id ibn al-Ma'la, he said: I was praying, and the Messenger passed by me
The Shaykh:
We heard from Abu Sa'id, yes.
The presenter:
Hafs ibn 'Asim the narrator, and Abu Sa'id ibn al-Ma'la (may Allah be pleased with him).
The Shaykh:
Yes.
The presenter:
He said: I was praying when the Messenger of Allah (peace and blessings be upon him) passed by me and called me, but I did not come to him. I did not come to him until I had finished my prayer, and then I went to him. He said: What prevented you from coming to me? I said: O Allah,
O you who have believed, respond to Allah and to the Messenger when he calls you
يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْThen he said: I will teach you the greatest surah of the Qur'an before I leave. So the Messenger of Allah (peace and blessings be upon him) called out to him to come out, so I mentioned it to him.
ثم قال لأعلمنك أعظم سورة من القرآن قبل أن أخرج فنادى رسول الله صلى الله عليه وسلم أن يخرج فذكرت لهThe Shaykh:
And this indicates also from the status of this surah, and that it is the greatest surah in the Book of Allah, and the best surah in the Book of Allah. It is al-Hamd, and it is the seven repeated verses, and the great Qur'an about which Allah said:
And We have certainly given you, [O Muhammad], seven of the often repeated [verses] and the great Qur'an.
وَلَقَدْ آتَيْنَاكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَrespond to Allah and to the Messenger when he calls you to that which gives you life
اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْThe presenter:
If Allah wills.
The Shaykh:
Abu Sa'id ibn al-Mu'allim.
The presenter:
Yes. Or Rafi' or Aws ibn al-Ma'la, with the form of the passive participle from the verb of exalting for the neglected, the Ansari.
The Shaykh:
No, it seems like a mistake, it seems like an approximation, it seems like a mistake for Abu Sa'id ibn 'Abd Allah. Yes. And Allah is the Greatest, thank you.
The presenter:
In the bus on. To the care of the father.
The Shaykh:
The voluntary prayer, it comes just as if he shortened it, if it is in the voluntary prayer, it comes and he cuts it off if he fears that he will be angry. But if he knows that the father is not affected, he completes it. As for the obligatory prayer, he does not complete it.
The presenter:
Did the state and the salam pass?
The Shaykh:
Yes. Yes, what is the state of the professor? Yes, it suffices on its own, but it is recommended to recite with it whatever is easy in the first and second rak'ahs, and in the voluntary prayers likewise. Yes.
The presenter:
Hello and peace, Shaykh.
The Shaykh:
Yes.
The presenter:
Abu Sa'id ibn al-Ma'la the Ansari from Madinah, it is said his name is Rafi' ibn Aws, and it is said al-Harith, and it is said ibn Naqi'. He was a Companion who died in the year seventy-three, and it is said otherwise.
The Shaykh:
Yes.
The presenter:
Abu Sa'id's voluntary prayer when the Messenger called him.
The Shaykh:
Allah knows best that it was a voluntary prayer, because he prayed after the people had prayed, he performed a voluntary prayer, meaning like the story of Jirjis. Yes.
The presenter:
Likewise.
The Shaykh:
Hmm?
The presenter:
He was praying alone and was called during the obligatory prayer.
The Shaykh:
And it appears that it was a sick person, and her matter is greater. And although the apparent meaning of the hadith is generality regarding the Prophet (peace and blessings be upon him), but it appears that it is regarding the reality in the interior, because he prays after the obligatory prayer, after he is done with the obligatory prayer. And it can be said by generality due to the generality of the verse; because even the obligatory prayer can be made up, he speaks and then makes it up, he repeats it, it is possible, yes, meaning generalities. On the chest of generality.
The presenter:
They understood
And [remember] when they said, "O Allah, if this should be the truth from You, then rain down upon us stones from the sky or bring us a painful punishment."
وَإِذْ قَالُوا اللَّهُمَّ إِن كَانَ هَٰذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍAnd it is He who sends down the rain after
وَهُوَ الَّذِي يُنَزِّلُ الْغَيْثَ مِن بَعْدِ مَاThe Shaykh:
Allah.
The presenter:
Ahmad told me, 'Ubayd Allah ibn Mu'adh narrated to us, our father narrated to us, Ash'bah narrated to us, from 'Abd al-Hamid, he is ibn al-Kurdi the owner of the Ziyad, he heard Anas ibn Malik (may Allah be pleased with him), he said: Abu Jahl said
O Allah! If this (Qur'an) is indeed the Truth
اللهم إن كان هذا هو الحقa shower of stones from the sky
علينا حجارة من السماءBut Allah would not punish them while you, [O Muhammad], are among them, and Allah would not punish them while they seek forgiveness.
وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَThe Shaykh:
So this is from his ignorance and defect, and his stubbornness and his malice. And those like him say: O Allah, if he has the truth, then rain upon us. It was obligatory for him to say: O Allah, if he has the truth, then rain upon us, and guide us to it and grant us success in acceptance. This is the obligation upon the one who is accountable when in doubt. We ask Allah for safety. Yes.
Source
صحيح البخاري (الشرح الثاني) — binbaz.org.sa (6:12)
The Arabic text is a machine transcription of the audio recording.