Benefits of the Hadith: (When one of you is in prayer, he is conversing with his Lord...)

The Shaykh : Yes, there are benefits in this hadith, among which are:
The great status of prayer and that it is a connection between the servant and his Lord, because he is conversing with Allah. How sweet is the conversation with the Beloved, for the most beloved thing to a person is Allah (Mighty and Majestic). And if he is conversing with Him, that is a source of joy for the eye. For this reason, prayer was a source of joy for the eye of the Prophet (peace and blessings be upon him), and he used to say to Bilal: And how many are those who say, "Relieve us of it," while it is heavier for them than mountains. We ask Allah to protect us and you from such people.
And among the benefits of this hadith is the affirmation of the oneness of lordship for Allah (Mighty and Majestic), and this is a matter that, in reality, does not need proof because it is clear.
And among the benefits is the prohibition of a person spitting in front of him when he is praying. Why? It is explained by other hadiths that Allah the Exalted has accepted his face. If Allah has accepted his face, is it proper etiquette to spit in front of you while Allah the Exalted has accepted your face? No, by Allah, if one of the people, from the general public, had accepted your face, you would be shy to spit in front of him, so how much more so with the Lord (Mighty and Majestic)? Is this prohibition for prohibition or for dislike? Some scholars said it is for dislike, and the correct view is that it is for prohibition because of the poor etiquette with Allah (Mighty and Majestic) involved in this spitting. Because of the poor etiquette with Allah (Mighty and Majestic) in this spitting.
And among the benefits of this hadith is that if the cause is a motivator for compliance, then it should be presented before the ruling. His point? He informed that he is conversing with Allah, then he derived from it: If the cause is something that motivates compliance, he presented it before the ruling so that the ruling would reach the soul when it is prepared to accept it.
And among the benefits of this hadith is that the one praying is prohibited from spitting to his right, but what is the cause? The cause is that there is an angel to his right, who is the one who records good deeds, and spitting to the right is less severe than spitting in front of his face. And with that, a person hesitates regarding whether it is prohibited, unlike the first case.
If someone were to ask, how do you rule with a statement that it is for prohibition and with another statement that it is for dislike? We say there is no obstacle, there is no obstacle to this, and it is only that we used the shared term in two meanings: the shared term "prohibition" we used once for dislike and once for prohibition, due to the clear difference between the ugliness of the two actions. For spitting in front of the one praying is undoubtedly uglier than spitting to the right. Okay, if he does not spit in front of him or to his right, where does he spit? The Messenger (peace and blessings be upon him) clarified that.
Among the benefits of this hadith is that from the wisdom of the Prophet (peace and blessings be upon him and his family) is that when he mentions the prohibited, he opens the door to the permissible. His point? He said: And there are parallels to this, and also in the Qur'an. When Allah (Blessed and Exalted is He) said: He said: And when the Prophet (peace and blessings be upon him) prohibited the one who says, "What Allah willed and you willed," he said: And when they came to him with the good dates, those who take a sa' for two sa' and two sa' for three, yes, he prohibited them from this and said, "Sell the bad dates for dirhams and buy with the dirhams good dates." And so it should be for the student of knowledge when he mentions a prohibited aspect, that he opens the door to the permissible. And there is no prohibited aspect that is not matched by the permissible, and praise be to Allah in everything. Because if you say this is forbidden and not permissible, and you do not open a door of the permissible for people, people will inevitably do what they were doing. But if you mention the permissible, they will turn from the forbidden to the permissible.
And among the benefits of this hadith is the permissibility of movement for necessity, the permissibility of movement for necessity, due to his saying: And this is movement without a doubt. And is it taken from this hadith the prohibition of swallowing phlegm, because movement in prayer was permitted for the sake of removing it? It may be taken, and the jurists (may Allah have mercy on them) explicitly stated that swallowing phlegm is forbidden for the fasting person and the non-fasting person, and they said if the fasting person swallows it after it reaches his mouth, he breaks his fast. But the view that he breaks his fast is questionable, and the view of prohibition is not far-fetched because it is truly disgusting in reality, and because it may not be free from diseases that return to the stomach and then spread to the body.
And among the benefits of this hadith is that phlegm is pure. What is the point of that? He said: And if he spits under his foot, something from it must stick to the foot. If it were impure, the Prophet (peace and blessings be upon him and his family) would not have guided a person to spit it under his foot.
If someone were to ask, do you analogize to that everything that comes out of the body? We say yes, the original rule is that everything that comes out of the body is pure, because the Prophet (peace and blessings be upon him) said: Except what evidence indicates is impure, such as? Urine and feces, because the hadith, because the evidence indicated it.
Okay, what about blood? The majority of scholars are of the view that it is impure from a human being, but a small amount is excused, and the correct view is that it is not impure. The evidence for this absence, meaning the absence of evidence, where is the evidence from the Book and the Sunnah that human blood is impure? You will not find it. And if a person finds evidence for this, he must take it into account. But if he does not find evidence, he does not restrict the servants of Allah and obligate them with what Allah (Mighty and Majestic) has not obligated them with.
Okay, what about vomit? The majority of scholars are of the view that it is impure, but there is no evidence for this. How can it be impure when the correct, explicit Sunnah has not come regarding its impurity, while it is something people are frequently afflicted with? How many are those who vomit, and how often does a child vomit on his mother, and like this, where the motives for transmitting it are abundant and people need its clarification, it cannot be anything but clarified and clear. So the rule is that everything that comes out of a human being is pure, because the human being is pure, except what evidence indicates is impure. And we have no choice but to say what Allah and His Messenger said in this and other matters.
And among the benefits of this hadith is the permissibility of spitting in the mosque. What is the point? The Prophet (peace and blessings be upon him) did not make an exception. But the jurists said if he is in the mosque, he should not spit in it, because the Prophet (peace and blessings be upon him and his family) said: And especially the carpeted mosques, carpeted with carpets, because if he spits, its trace will remain, even if he wipes it with his foot, a trace must remain. Yes?