Benefits of the Hadith: (Kill the two black ones in prayer: the snake and the scorpion)
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The Shaykh : So in it, then, are benefits, among which is: the command to kill the snake and the scorpion in prayer. Is this command for permissibility, since the original rule is that a person does not move in his prayer except for what is of its kind or for its benefit, and this has no relation to the prayer, so the command would be for permissibility, as if he said: "It is permissible for you to kill the two black ones"? Or is the command for recommendation? The second is more likely; the second is more likely. Because the Prophet (peace and blessings be upon him) was not asked about killing them, so it cannot be said that his saying: is for permissibility, but rather it is for recommendation. And because the legal principles necessitate that, where the Prophet (peace and blessings be upon him and his family) said: Sunan an-Nasa'i 2881Sahih (Darussalam) and the scorpion was mentioned among them. And from the benefits of this hadith is: that whatever animal whose nature is to cause harm, a person is commanded to kill it. We took this generality from the cause in the command to kill the snake and the scorpion.
And from the benefits of this hadith is: that its apparent meaning is general for small and large snakes and scorpions, so all snakes, small and large, are to be killed. And from the benefits of the hadith is: that its apparent meaning is that the snake is to be killed in houses, but this apparent meaning is specified by what is established from the Prophet (peace and blessings be upon him and his family) regarding the prohibition of killing snakes in houses. Because the snakes in houses may be from the jinn, as indicated by the reason for the prohibition. The reason was that a young man who had recently married came to his family and found his wife at the door. He asked why, and she gestured to him to look. He looked at the bed and found a coiled snake. He took a spear and stabbed it until it died, and then he died immediately. The narrator said: "So he did not know which died faster, the snake or the man". Then the Prophet (peace and blessings be upon him) prohibited, following that, the killing of snakes in houses, because it is feared that they may be from the jinn. And if the jinn kill a human, they take retaliation from him. However, the Prophet (peace and blessings be upon him) excepted two types: the *abtar* and the one with two humps. The *abtar* is the one with a short tail, meaning this, because these two types snatch the sight and follow what is in the bellies of women; if a pregnant woman sees it, she may miscarry. So because of the magnitude of their crime, the Prophet (peace and blessings be upon him and his family) excepted them. If someone asks: "What do we do with the snakes we are prohibited from killing? Do we leave them with us in the house?" This is problematic, because it will frighten the family and the children, and the owner of the house will remain in anxiety. So we told him: "Drive it away three times." "You are in a state of safety from me if it remains in my house". So if you drive it away three times and it returns, kill it, because you have driven it away three times. If it is a jinn, it will know that you will kill it and will not come. And if it is a snake from the snakes of the earth, it does not know or understand, so if it comes, kill it. For every disease there is a cure. Is it taken from this hadith that everything one is commanded to kill, if it appears to you in prayer, you should kill it? The answer is: Yes. The answer is: Yes. Because the ruling revolves with its cause in existence and absence, and the Islamic Shari'ah is entirely built on causes, so it does not contradict. And the apparent meaning of the hadith is also among its benefits: that if killing the two black ones requires an action, such as moving forward a little to take a stick or a stone or the like, then do so, especially if you fear it will attack you. And from its benefits is: that the apparent meaning of the hadith is whether it attacks or not, and whether you fear its attack or not, because the intended purpose is to destroy this type of insect. If someone asks: "If Allah the Exalted commands to kill them on the tongue of His Messenger (peace and blessings be upon him and his family), what is the benefit of their creation? What is the benefit?" Because someone may ask and an excuser may excuse: How does He create something and we are commanded to execute it? And the answer is from several angles. The first angle: demonstrating the power of Allah the Exalted, where He placed in these harmful creatures what causes harm, and in the beneficial ones what benefits. The wolf has a small body compared to the camel, and which is more beneficial? The camel. And this (the wolf) is harmful. So it is derived from that the perfection of the power of Allah Blessed and Exalted, that He created these two opposites. And from it is: that a person knows his own worth, and that something insignificant to him harms him, disturbs him, and may destroy him, so he does not become arrogant and say: "Who am I?" And so we find the mosquito tormenting a person in his bed, and he cannot, he cannot sleep, and it is what it is. And a man from the tyrants said: "What is the benefit of the creation of the fly?" So one of those present said to him: "The benefit is to humble your nose," or he said: "To humble the noses of the tyrants." Because this fly, with its filthy legs, and it is also ugly to look at, lands on the nose of the tyrant and humbles him, humiliates him, and abases him. And this is good. Perhaps this is among the wisdoms. From the benefits of the existence of these harmful creatures is: that Allah created them so that the servant turns to his Lord, so that the servant turns to his Lord, Glorious and Majestic is He, and increases in the recitations that protect him from the evil of the creation of Allah. And some people, if not for their fear of such things, would not recite the protective recitations. So the benefit is: that the person returns to Allah Blessed and Exalted in reading what was prescribed of the recitations that protect him. And from the benefits is also: that these harmful creatures are subjected to something that is nothing compared to them, nothing compared to them. And we give you an example. They say: Do you know the porcupine? Do you know the porcupine? Good. It is a small rodent, but Allah the Exalted has covered it with a skin of thorns. It comes upon the beast, it comes upon the beast and eats it. It starts with it from the tail, from its tail. It grazes it, and when it turns its head to bite it, yes, it cannot because of the thorns. So it remains with it, killing it and destroying it. This is observed. What destroys this porcupine? The hoopoe. The hoopoe. A small bird that comes upon the porcupine. So when it senses it, it curls up and the thorns come out. It takes it by its chin from one of the thorns, then rises with it in the air, flies with it, then releases it, releases it, there is nothing... it releases it. So when it releases it, that one follows it. When it reaches the ground, it is inside, it no longer moves. When it is inside, glory be to Allah, the thorny skin curls up, and I think its flesh is delicious, yes, for the hoopoe. So it falls upon it, pounces on it, and eats it. Glory be to Allah. This is among the signs of Allah, that Allah the Exalted shows you His signs in these creatures, some overpowering others, and it is smaller than them. And if the person, I mean, reflected more, he would find more of these wisdoms.
kill
اقتلواThere are five kinds of vermin which may be killed out and inside the
خمس يقتلن في الحل والحرمAnd from the benefits of this hadith is: that its apparent meaning is general for small and large snakes and scorpions, so all snakes, small and large, are to be killed. And from the benefits of the hadith is: that its apparent meaning is that the snake is to be killed in houses, but this apparent meaning is specified by what is established from the Prophet (peace and blessings be upon him and his family) regarding the prohibition of killing snakes in houses. Because the snakes in houses may be from the jinn, as indicated by the reason for the prohibition. The reason was that a young man who had recently married came to his family and found his wife at the door. He asked why, and she gestured to him to look. He looked at the bed and found a coiled snake. He took a spear and stabbed it until it died, and then he died immediately. The narrator said: "So he did not know which died faster, the snake or the man". Then the Prophet (peace and blessings be upon him) prohibited, following that, the killing of snakes in houses, because it is feared that they may be from the jinn. And if the jinn kill a human, they take retaliation from him. However, the Prophet (peace and blessings be upon him) excepted two types: the *abtar* and the one with two humps. The *abtar* is the one with a short tail, meaning this, because these two types snatch the sight and follow what is in the bellies of women; if a pregnant woman sees it, she may miscarry. So because of the magnitude of their crime, the Prophet (peace and blessings be upon him and his family) excepted them. If someone asks: "What do we do with the snakes we are prohibited from killing? Do we leave them with us in the house?" This is problematic, because it will frighten the family and the children, and the owner of the house will remain in anxiety. So we told him: "Drive it away three times." "You are in a state of safety from me if it remains in my house". So if you drive it away three times and it returns, kill it, because you have driven it away three times. If it is a jinn, it will know that you will kill it and will not come. And if it is a snake from the snakes of the earth, it does not know or understand, so if it comes, kill it. For every disease there is a cure. Is it taken from this hadith that everything one is commanded to kill, if it appears to you in prayer, you should kill it? The answer is: Yes. The answer is: Yes. Because the ruling revolves with its cause in existence and absence, and the Islamic Shari'ah is entirely built on causes, so it does not contradict. And the apparent meaning of the hadith is also among its benefits: that if killing the two black ones requires an action, such as moving forward a little to take a stick or a stone or the like, then do so, especially if you fear it will attack you. And from its benefits is: that the apparent meaning of the hadith is whether it attacks or not, and whether you fear its attack or not, because the intended purpose is to destroy this type of insect. If someone asks: "If Allah the Exalted commands to kill them on the tongue of His Messenger (peace and blessings be upon him and his family), what is the benefit of their creation? What is the benefit?" Because someone may ask and an excuser may excuse: How does He create something and we are commanded to execute it? And the answer is from several angles. The first angle: demonstrating the power of Allah the Exalted, where He placed in these harmful creatures what causes harm, and in the beneficial ones what benefits. The wolf has a small body compared to the camel, and which is more beneficial? The camel. And this (the wolf) is harmful. So it is derived from that the perfection of the power of Allah Blessed and Exalted, that He created these two opposites. And from it is: that a person knows his own worth, and that something insignificant to him harms him, disturbs him, and may destroy him, so he does not become arrogant and say: "Who am I?" And so we find the mosquito tormenting a person in his bed, and he cannot, he cannot sleep, and it is what it is. And a man from the tyrants said: "What is the benefit of the creation of the fly?" So one of those present said to him: "The benefit is to humble your nose," or he said: "To humble the noses of the tyrants." Because this fly, with its filthy legs, and it is also ugly to look at, lands on the nose of the tyrant and humbles him, humiliates him, and abases him. And this is good. Perhaps this is among the wisdoms. From the benefits of the existence of these harmful creatures is: that Allah created them so that the servant turns to his Lord, so that the servant turns to his Lord, Glorious and Majestic is He, and increases in the recitations that protect him from the evil of the creation of Allah. And some people, if not for their fear of such things, would not recite the protective recitations. So the benefit is: that the person returns to Allah Blessed and Exalted in reading what was prescribed of the recitations that protect him. And from the benefits is also: that these harmful creatures are subjected to something that is nothing compared to them, nothing compared to them. And we give you an example. They say: Do you know the porcupine? Do you know the porcupine? Good. It is a small rodent, but Allah the Exalted has covered it with a skin of thorns. It comes upon the beast, it comes upon the beast and eats it. It starts with it from the tail, from its tail. It grazes it, and when it turns its head to bite it, yes, it cannot because of the thorns. So it remains with it, killing it and destroying it. This is observed. What destroys this porcupine? The hoopoe. The hoopoe. A small bird that comes upon the porcupine. So when it senses it, it curls up and the thorns come out. It takes it by its chin from one of the thorns, then rises with it in the air, flies with it, then releases it, releases it, there is nothing... it releases it. So when it releases it, that one follows it. When it reaches the ground, it is inside, it no longer moves. When it is inside, glory be to Allah, the thorny skin curls up, and I think its flesh is delicious, yes, for the hoopoe. So it falls upon it, pounces on it, and eats it. Glory be to Allah. This is among the signs of Allah, that Allah the Exalted shows you His signs in these creatures, some overpowering others, and it is smaller than them. And if the person, I mean, reflected more, he would find more of these wisdoms.