Addendum to the benefits of the hadith: (There is no prayer in the presence of food, nor while one is struggling with the two impurities).
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The Shaykh : So let us return to the benefits.
Among the benefits of this hadith is the Shari'ah's concern for the ritual prayer, and that a person should turn to it with a clear mind, not preoccupied with anything. The evidence for this is that the Prophet (peace and blessings be upon him) forbade prayer in the presence of food.
Among the benefits of this hadith is that if intrusive thoughts regarding eating or struggling with the two impurities overwhelm the prayer, then it is not valid. The Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) held this view based on?
The student: The obligation of khushu'.
The Shaykh : The obligation of khushu'.
And among the benefits is delaying the prayer from the beginning of its time to the end of it if one is in the presence of food or struggling with the two impurities. The reason for this is that performing it at the beginning of the time is a recommended practice (sunnah), and prayer while struggling with the two impurities or in the presence of food is either forbidden or disliked with severe dislike. It is known that when performing a recommended practice (sunnah) conflicts with avoiding a forbidden act or an act disliked with severe dislike, the latter is given priority.
And among them is that preserving the perfection of the act of worship itself is more important than preserving the perfection of its time. The reason for this is that prayer at the beginning of the time is better in terms of time, but praying with khushu' and presence of heart is better. The former virtue relates to the time, and this relates to the act of worship itself. Therefore, attending to the virtue that relates to the act of worship itself is more important than attending to the virtue that relates to the time of the worship. The scholars said, and likewise what relates to its location: if a virtue relating to location conflicts with a virtue relating to presence of heart, the priority is to preserve what? What relates to the act of worship itself. They gave as an example approaching the Ka'bah and the sand: if approaching the Ka'bah and the sand conflict during the arrival tawaf, then attending to the sand is more important than attending to proximity to the Ka'bah, because the sand relates to the act of worship itself, the tawaf itself, whereas proximity relates to what?
The student: To its location.
The Shaykh : To its location. And from this also, if the sa'y between the two pillars in the sa'y area conflicts with walking between the pillars on the upper floor, or walking between the pillars due to inability to perform sa'y, which is given priority? The first is given priority, if we say that there is a difference between the ground floor and the upper floor. But if we say there is no difference because the air is attached to the ground, then there is no conflict at all. However, some scholars found difficulty with sa'y on the upper floor, but there is no basis for this difficulty because the air is attached to the ground. The two hills, al-Safa and al-Marwah, are high above the level of the upper floor and the middle floor as well. So it is true to say of one who performs sa'y on the upper floor and the middle floor that he performed sa'y between al-Safa and al-Marwah. This is the point of difficulty. Based on this, we say there is no conflict, but rather: does one get tired and climb up, or perform sa'y on the ground? Most people prefer to climb up and perform sa'y with rest and without...
And among the benefits of this hadith is that its apparent meaning is that one should attend to the food that is present, even if the time is missed, due to the generality of his saying:Riyad as-Salihin 1753 This is general for all times, meaning general for every time, meaning do not pray in the presence of food even if the time is missed. Some scholars held this view and said that delaying the prayer from its time in order to obtain a clear heart and prevent its distraction is permissible. But the majority say that if one fears missing the time, he should pray even if he is in the presence of food, and this is closer to the truth. But regarding the issue of struggling with the two impurities, it may be said that one delays it from the time because it is not possible to pray while struggling with the two impurities, especially if one is among those who, when the pressure becomes intense, the matter escapes from their hands. This means that if he holds it in, it might happen without his choice. So the difference between them in terms of consideration is very clear.
Among the benefits of this hadith is attending to the person's condition and fulfilling his rights, because if he has food in front of him and he is very eager for it and his mind is disturbed if he does not eat, we tell him to eat. This is undoubtedly consideration, compassion, and making things easy for the servant.
Among the benefits of this hadith is that one must be very eager for the food. Where do we take this from? From the fact that we know that the operative cause ('illah) in the prohibition of prayer when food is present is the loss of khushu' and the preoccupation of the heart. So if he is not very eager for it, then there is no prohibition, because the ruling follows its operative cause ('illah) in existence and non-existence.
And among the benefits of the hadith is that if food is present that cannot be consumed and he is eager for it, he does not leave the prayer for its sake, but rather he prays. What is the reason for this? Because leaving the prayer does not benefit him anything, since if he leaves the prayer and stands to eat, can he eat?
The student: It is not possible.
The Shaykh : It is not possible. And there are examples of this, such as the food belonging to someone else and he knows that he will not be permitted to eat it. Here the food is forbidden to him; it is not permissible for him to eat whether he prays or not. And another example is if the iftar is served at sunset and he woke up late, do we say wait, do not pray 'Asr until you break your fast after sunset?
The student: No.
The Shaykh : The answer is no, because he does not benefit from this anything, since it is not possible for him to eat. And among the benefits of this hadith is that a person's sensation of urine or feces without struggling does not prevent prayer, due to his saying So a person's sensation of a full bladder of urine without there being a struggle does not prevent him from prayer because the heart is not preoccupied.
So if someone asks, is it the same if he is struggling with wind? The answer is yes, because there is no difference, and because if the intestines are full of wind, it might come out without the person's choice. So his excuse due to the pressure of wind is like his excuse due to the pressure of urine or feces.
And among the benefits of this hadith is the description of urine and feces as "the two impurities." Does this mean that they are the greatest of the impurities? The answer is that for a human being, there is no doubt that they are the greatest of the impurities. For example, pre-seminal fluid (madhi) is impure, but it is lighter than urine and feces, because sprinkling water is sufficient for it. And human blood, according to those who say it is impure, is lighter than urine or feces. So they are the two impurities with respect to what comes out of a human being, but they are not the two impurities with respect to all impurities, because the impurity of a dog is more impure, as it is not purified except with seven washes, one of which is with earth.
So if someone asks, is the negation here a negation of beginning or a negation of beginning and continuation? The original rule is that it is for the beginning. But if a struggle with the two impurities occurs or arises for a person during the prayer, is the prayer invalidated? Or do we tell you that you may turn away or you may continue? The answer is the second: he may continue and he may turn away. But if the struggle is intense, it is better that he not continue, because of the harm to himself by his heart being greatly preoccupied from his prayer. What is the reason for this hadith being included in the chapter on khushu' in prayer? Is it clear?
The student: It is clear.
The Shaykh : It is clear, because struggling with the two impurities or the presence of permissible food that one desires conflicts with khushu'.
Among the benefits of this hadith is the Shari'ah's concern for the ritual prayer, and that a person should turn to it with a clear mind, not preoccupied with anything. The evidence for this is that the Prophet (peace and blessings be upon him) forbade prayer in the presence of food.
Among the benefits of this hadith is that if intrusive thoughts regarding eating or struggling with the two impurities overwhelm the prayer, then it is not valid. The Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) held this view based on?
The student: The obligation of khushu'.
The Shaykh : The obligation of khushu'.
And among the benefits is delaying the prayer from the beginning of its time to the end of it if one is in the presence of food or struggling with the two impurities. The reason for this is that performing it at the beginning of the time is a recommended practice (sunnah), and prayer while struggling with the two impurities or in the presence of food is either forbidden or disliked with severe dislike. It is known that when performing a recommended practice (sunnah) conflicts with avoiding a forbidden act or an act disliked with severe dislike, the latter is given priority.
And among them is that preserving the perfection of the act of worship itself is more important than preserving the perfection of its time. The reason for this is that prayer at the beginning of the time is better in terms of time, but praying with khushu' and presence of heart is better. The former virtue relates to the time, and this relates to the act of worship itself. Therefore, attending to the virtue that relates to the act of worship itself is more important than attending to the virtue that relates to the time of the worship. The scholars said, and likewise what relates to its location: if a virtue relating to location conflicts with a virtue relating to presence of heart, the priority is to preserve what? What relates to the act of worship itself. They gave as an example approaching the Ka'bah and the sand: if approaching the Ka'bah and the sand conflict during the arrival tawaf, then attending to the sand is more important than attending to proximity to the Ka'bah, because the sand relates to the act of worship itself, the tawaf itself, whereas proximity relates to what?
The student: To its location.
The Shaykh : To its location. And from this also, if the sa'y between the two pillars in the sa'y area conflicts with walking between the pillars on the upper floor, or walking between the pillars due to inability to perform sa'y, which is given priority? The first is given priority, if we say that there is a difference between the ground floor and the upper floor. But if we say there is no difference because the air is attached to the ground, then there is no conflict at all. However, some scholars found difficulty with sa'y on the upper floor, but there is no basis for this difficulty because the air is attached to the ground. The two hills, al-Safa and al-Marwah, are high above the level of the upper floor and the middle floor as well. So it is true to say of one who performs sa'y on the upper floor and the middle floor that he performed sa'y between al-Safa and al-Marwah. This is the point of difficulty. Based on this, we say there is no conflict, but rather: does one get tired and climb up, or perform sa'y on the ground? Most people prefer to climb up and perform sa'y with rest and without...
And among the benefits of this hadith is that its apparent meaning is that one should attend to the food that is present, even if the time is missed, due to the generality of his saying:
No Salat (prayer) should be performed when the food has been served
لا صلاة بحضرة طعامAmong the benefits of this hadith is attending to the person's condition and fulfilling his rights, because if he has food in front of him and he is very eager for it and his mind is disturbed if he does not eat, we tell him to eat. This is undoubtedly consideration, compassion, and making things easy for the servant.
Among the benefits of this hadith is that one must be very eager for the food. Where do we take this from? From the fact that we know that the operative cause ('illah) in the prohibition of prayer when food is present is the loss of khushu' and the preoccupation of the heart. So if he is not very eager for it, then there is no prohibition, because the ruling follows its operative cause ('illah) in existence and non-existence.
And among the benefits of the hadith is that if food is present that cannot be consumed and he is eager for it, he does not leave the prayer for its sake, but rather he prays. What is the reason for this? Because leaving the prayer does not benefit him anything, since if he leaves the prayer and stands to eat, can he eat?
The student: It is not possible.
The Shaykh : It is not possible. And there are examples of this, such as the food belonging to someone else and he knows that he will not be permitted to eat it. Here the food is forbidden to him; it is not permissible for him to eat whether he prays or not. And another example is if the iftar is served at sunset and he woke up late, do we say wait, do not pray 'Asr until you break your fast after sunset?
The student: No.
The Shaykh : The answer is no, because he does not benefit from this anything, since it is not possible for him to eat. And among the benefits of this hadith is that a person's sensation of urine or feces without struggling does not prevent prayer, due to his saying
struggling within him
يدافعهSo if someone asks, is it the same if he is struggling with wind? The answer is yes, because there is no difference, and because if the intestines are full of wind, it might come out without the person's choice. So his excuse due to the pressure of wind is like his excuse due to the pressure of urine or feces.
And among the benefits of this hadith is the description of urine and feces as "the two impurities." Does this mean that they are the greatest of the impurities? The answer is that for a human being, there is no doubt that they are the greatest of the impurities. For example, pre-seminal fluid (madhi) is impure, but it is lighter than urine and feces, because sprinkling water is sufficient for it. And human blood, according to those who say it is impure, is lighter than urine or feces. So they are the two impurities with respect to what comes out of a human being, but they are not the two impurities with respect to all impurities, because the impurity of a dog is more impure, as it is not purified except with seven washes, one of which is with earth.
So if someone asks, is the negation here
There is no prayer
لا صلاةThe student: It is clear.
The Shaykh : It is clear, because struggling with the two impurities or the presence of permissible food that one desires conflicts with khushu'.