What is the authenticity of the hadith (There is no prayer in the presence of food)?
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The questioner : Is the hadith Riyad as-Salihin 1753 authentic or weak?
The Shaykh : Correct.
The questioner : There are young men who are about to depart on a journey on Friday.
The Shaykh : I did not finish my question.
The questioner : Excuse me, which question?
Another questioner: The second oneRiyad as-Salihin 1753.
The questioner : ... .
The Shaykh : ... about the jurisprudence of the hadith.
The questioner : Because some people, when the food is placed and the prayer is called for, delay the prayer for the sake of ...
Another questioner: ... serving the dinner.
The questioner : There is a follow-up, may Allah reward you.
The Shaykh : He is telling you that he is directing a question regarding this point, because you now know that the hadith is authentic, so why did you ask about its authenticity and weakness?
The questioner : Just a mere ...
The Shaykh : Does a legal ruling follow from it? So what is the legal ruling?
The questioner : That there are people ...
The Shaykh : ... what is the legal ruling?
Abu Malik: Let me ask the question about it, O Shaykh. He (peace and blessings be upon him) saysSahih Muslim 560a. The question is "no prayer." The Messenger of Allah (peace and blessings be upon him) says "no prayer." Is it invalid or is it not invalid? This is the question that should be directed to the Shaykh so that you know the ruling of the hadith.
The questioner : May Allah reward you with good.
Abu Malik: And you as well.
The Shaykh : ... the answer to this question is in ... First, the scholars have two opinions regarding this hadith: Is the "no" "no" here negating the validity of the prayer, or is it negating the perfection of the validity of the prayer? And this has examples in many of the Prophetic hadiths, because negating validity necessitates the invalidity of the prayer, whereas negating the perfection of validity does not necessitate the invalidity of the prayer. For example, his saying (peace and blessings be upon him). So does the one who betrays a trust and does not fulfill it become a disbeliever because the hadith says ? The answer is that the legal evidence indicates that faith increases and decreases, and its increase, as is well known, is through obedience, and its decrease is through disobedience. So when he (peace and blessings be upon him) said Mishkat al-Masabih 35Hasan (Zubair `Aliza'i), the scholars interpreted it with this hadith: "No complete faith," meaning that the faith is incomplete, but his faith has not departed and his faith has not become invalid. And likewise the rest of this hadith Mishkat al-Masabih 35Hasan (Zubair `Aliza'i). So is the hadith about which you asked regarding its authenticity, if it is authentic, to be interpreted in light of this interpretation, or is it said that there is no prayer for him at all? So if one prays in the presence of food or while being urged by the two excretions, is his prayer invalid or is his prayer valid with a decrease in reward? The majority of scholars and jurists are on this second meaning, namely that the intended meaning of the prohibition is the perfection of validity and not absolute validity.
A small number of scholars, and at their head is Ibn Hazm al-Andalusi, because it is known from his school that he adheres to the apparent meanings of the texts in most cases. He holds that anyone who prays in the presence of food or while being urged by the two excretions has an invalid prayer. But we see the first opinion as correct, not because it is the opinion of the majority, for we are not majoritarians, but rather we follow what appears to be correct from what people have differed on. There is a hadith in Sahih al-Bukhari that the Prophet (peace and blessings be upon him) saysSahih Muslim 510a. This is the meaning of the hadith, because I am in doubt about its wording: . This indicates that the prayer is valid, but the intended meaning of the first hadith is that it is not befitting for a Muslim to engage in prayer while he is holding in his excretions, or to engage in prayer while he is eager for food. So here we arrive at some detail that must be built upon the two opinions mentioned earlier, whether we say that the intended meaning is the negation of the prayer absolutely, or we say the negation of the perfection of the validity of the prayer Sahih Muslim 560a. Let us assume now a person who just ate in his house and then visited a brother of his ... the food and the prayer was called for. Does his case fit the description of his saying (peace and blessings be upon him) Sahih Muslim 560a? He is praying in the presence of food. The intended meaning of "in the presence of food" is that he is longing for it and desiring it. So in this case, either his prayer is invalid according to the opinion of the minority, or it is valid but its reward is decreased according to the opinion of the majority. This is the jurisprudence of the hadith. The questionerThe questioner : May Allah reward you with good.
The Shaykh : And you as well.
No Salat (prayer) should be performed when the food has been served
لا صلاة بحضرة طعامThe Shaykh : Correct.
The questioner : There are young men who are about to depart on a journey on Friday.
The Shaykh : I did not finish my question.
The questioner : Excuse me, which question?
Another questioner: The second one
No Salat (prayer) should be performed when the food has been served
لا صلاة بحضرة طعامThe questioner : ... .
The Shaykh : ... about the jurisprudence of the hadith.
The questioner : Because some people, when the food is placed and the prayer is called for, delay the prayer for the sake of ...
Another questioner: ... serving the dinner.
The questioner : There is a follow-up, may Allah reward you.
The Shaykh : He is telling you that he is directing a question regarding this point, because you now know that the hadith is authentic, so why did you ask about its authenticity and weakness?
The questioner : Just a mere ...
The Shaykh : Does a legal ruling follow from it? So what is the legal ruling?
The questioner : That there are people ...
The Shaykh : ... what is the legal ruling?
Abu Malik: Let me ask the question about it, O Shaykh. He (peace and blessings be upon him) says
No prayer can be (rightly said) when the food is there (before the worshipper), or when he is prompted by the call of nature.
لا صلاة بحضرة الطعام و لا و هو يدافعه الأخبثانThe questioner : May Allah reward you with good.
Abu Malik: And you as well.
The Shaykh : ... the answer to this question is in ... First, the scholars have two opinions regarding this hadith: Is the "no" "no" here negating the validity of the prayer, or is it negating the perfection of the validity of the prayer? And this has examples in many of the Prophetic hadiths, because negating validity necessitates the invalidity of the prayer, whereas negating the perfection of validity does not necessitate the invalidity of the prayer. For example, his saying (peace and blessings be upon him)
There is no faith for one who has no trust, and there is no religion for one who has no covenant
لا إيمان لمن لا أمانة و لا دين لمن لا عهد لهThere is no faith for one who has no trust, and there is no religion - also - for one who has no covenant
لا إيمان لمن لا أمانة و لا دين - أيضا - لمن لا عهد لهHe who is not trustworthy has no faith
لا إيمان لمن لا أمانة لهand he who does not keep his covenant has no religion
و لا دين لمن لا عهد لهA small number of scholars, and at their head is Ibn Hazm al-Andalusi, because it is known from his school that he adheres to the apparent meanings of the texts in most cases. He holds that anyone who prays in the presence of food or while being urged by the two excretions has an invalid prayer. But we see the first opinion as correct, not because it is the opinion of the majority, for we are not majoritarians, but rather we follow what appears to be correct from what people have differed on. There is a hadith in Sahih al-Bukhari that the Prophet (peace and blessings be upon him) says
When any one of you stands for prayer
إذا قام أحدكم يصلي ...And he finds wind in his belly, let him not turn away from his prayer until he hears a sound or finds a smell
فوجد في بطنه ريحا فلا ينصرف من صلاته حتى يسمع صوتا أو يجد ريحاNo prayer can be (rightly said) when the food is there (before the worshipper)
لا صلاة بحضرة الطعام ...No prayer can be (rightly said) when the food is there (before the worshipper)
لا صلاة بحضرة الطعامThe Shaykh : And you as well.