Benefits of the Hadith: (Spitting in the mosque is a sin, and its expiation is to bury it)
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The Shaykh : This hadith provides evidence for the respect due to mosques and that they must be protected from all harm. The point is that the Prophet (peace and blessings be upon him) described spitting in the mosque as what?
The student: A sin.
The Shaykh : That it is a sin.
And among the benefits of this hadith is that a thing is treated by its opposite; a thing is treated by its opposite. The point of his saying is that spitting in the mosque reveals the image of the spit, so if he buries it, that is removed.
And among the benefits of this hadith is that spit is pure. The point is that the Prophet (peace and blessings be upon him) said and did not say to pour water on it, as he did regarding the urine of the Bedouin man Sunan Abi Dawud 380Sahih (Al-Albani)
And among the benefits of this hadith is that spitting in the mosque is a sin, even if a person intends to bury it. The point is that the Prophet (peace and blessings be upon him) described it as a sin and then mentioned the expiation. It is known that a person is not permitted to commit sins and then expiate them; rather, the expiation is for when the sin has occurred. But if one commits the sin with the intention of expiating it, that is not permissible. Therefore, if a person says that he will have intercourse during the day of Ramadan with the intention of expiating it, is it forbidden or not?
The student: It is forbidden.
The Shaykh : Even though the expiation, yes, it covers the sin and He overlooks it. Similarly, if a person says regarding the obligatory acts of Hajj that are made up with blood, if he says he does not want to stay overnight in Mina, nor throw the pebbles, nor perform the farewell tawaf, but he is ready to slaughter a fidyah for every obligatory act, is this permissible or not?
The student: It is not permissible.
The Shaykh : It is not permissible. Therefore, some people err in thinking that a person has the choice between leaving the obligatory act and the fidyah. It is said: No, the matter is not up to you. But if the matter is missed without intention, then you make it up with a fidyah. But to be given the choice, that means demolishing the ritual entirely. If we said that, the pilgrim would limit himself to the pillars, and for the rest he would offer a sacrifice and go to his family. He would enter ihram and stand at 'Arafah. Who enters ihram?
The student: From 'Arafah.
The Shaykh : No, from whatever place, from any place he wants, because entering ihram from the miqat is obligatory. But the essence of ihram is a pillar. He entered ihram, stood at 'Arafah, stayed overnight at Muzdalifah, performed tawaf, and sa'y. Is my statement correct or not?
The student: ...
The Shaykh : Pay attention, everyone. So, remove it. He entered ihram, stood at 'Arafah, performed tawaf, and sa'y. Four things he did. And for the rest, he said: We will offer a fidyah for them. Entering ihram from the miqat is a fidyah, staying overnight at Muzdalifah is a fidyah, throwing the pebbles is a fidyah, staying overnight in Mina is a fidyah, the farewell tawaf is a fidyah, shaving or cutting the hair is a fidyah, staying at 'Arafah until sunset is a fidyah. These are seven, yes?
The student: ...
The Shaykh : ... Okay, seven fidyahs! He says: It doesn't matter? He buys a bull for him and slaughters it and says: He is in the safety of Allah! This is if we said that a person has the choice between this and that. The obligatory act must be performed, but if it is missed due to negligence, then... Okay, so we take from this hadith the prohibition of spitting in the mosque, but for every disease there is a medicine; its expiation is to bury it.
Among the benefits of this hadith is that the mosque of the Prophet (peace and blessings be upon him) was carpeted
The Shaykh : with what covers the phlegm, according to his saying: And with this we answer those who denied the existence of these markers for straightening the rows, the lines. They said: This is an innovation because the Prophet (peace and blessings be upon him) did not do it. It is said: The mosque of the Prophet (peace and blessings be upon him) was not suitable for them, meaning it was not carpeted with cotton or wool or the like. It was carpeted with what?
The student: With pebbles.
The Shaykh : With pebbles. If it was carpeted with pebbles, how is it possible to draw something on it to give it a specific color? It is not possible. They said: It is possible to draw a line, and the Companions did not draw a line. And the answer?
The student: It disappears.
The Shaykh : This line disappears when people walk on it, and at that point the line is a waste. They said: It is possible to place a string. We said: The string also causes people to stumble, and it is not possible. And we do not say that placing these lines is a worship in itself, but it is a means to a worship intended by the Shari'ah, which is straightening the rows. And so we are at ease. When this mosque was carpeted with sand, the person would get tired, especially in the rows that were not on the pillars. He would get tired, this one would move forward and that one would move back. Then these lines came, and praise be to Allah, they relieved the person. So they are intended for something else, just as compiling books, printing them, and categorizing the chapters of fiqh, this was not present in the time of the Messenger (peace and blessings be upon him). And can anyone deny it? It is not possible, because what is it?
The student: A means.
The Shaykh : A means to what is required by the Shari'ah, and this is like it. Therefore, it is obligatory for the student of knowledge to be aware of this issue, which is when a thing is done intended in itself, and when it is a means to a fixed Shari'ah objective. The first?
The student: Not permissible. Not permissible.
The Shaykh : The first is an innovation, and the second?
The student: Permissible.
The Shaykh : Permissible, indeed it is required. If someone asks: The people of innovation say that we draw near to Allah the Exalted with it. We said: Then it is intended in itself for you, so it is an innovation. If they say: Reviving the memory of the Prophet's birthday is in order to strengthen the love for the Messenger (peace and blessings be upon him). We said: Allah the Exalted has made causes for the love of His Messenger (peace and blessings be upon him) stronger and more lasting than this. Causes that are with the person until his death, night and day. For every act of worship a person does while feeling that he is following the Messenger (peace and blessings be upon him), he will remember him, not with his tongue but with his heart. Then the announcement of the remembrance of the Messenger (peace and blessings be upon him) in the adhan, at least five times a day and night. Yes, it may be three times if there is a congregation, and it may be six or seven times if there is an early adhan at the end of the night and an early adhan on Friday. So the result is: Pay attention to this benefit. What is done for its own sake must be established by a text. What is drawn near to Allah by itself must be established by a text. And what is a means to a Shari'ah objective is according to that objective. If someone asks: How do we reconcile this hadith with the command of the Prophet (peace and blessings be upon him) for a person to spit to his left or under his foot? We said: Praise be to Allah, there is no contradiction between them. His saying "a person spits under his foot" is understood as when he is not?
The student: Outside the mosque.
The Shaykh : Outside the mosque. And as for if he is in the mosque, let him spit in his garment, or in his handkerchief, or in front of him, and rub some of it with some until it disappears.
And among the benefits of this hadith is that the act, I mean the sin, even if it is slight, is called what?
The student: A sin.
The Shaykh : A sin, because a sin is what deviates from the truth. So-and-so erred and so-and-so hit the mark. So what deviates from the truth is an error. And it is known that a sin, even if it is small, deviates from the truth. The time for questions has come.
The questioner : Shaykh, may Allah reward you...[An-Nur 24:31].
The Shaykh : Yes.
The questioner : Is the verse before it...
The Shaykh : Yes.
The questioner : ...
The student: A sin.
The Shaykh : That it is a sin.
And among the benefits of this hadith is that a thing is treated by its opposite; a thing is treated by its opposite. The point of his saying
Its expiation is to bury it
كفارتها دفنهاAnd among the benefits of this hadith is that spit is pure. The point is that the Prophet (peace and blessings be upon him) said
Its expiation is to bury it
كفارتها دفنهاPour a bucket of water upon it.
أريقوا عليه سجلا من ماءAnd among the benefits of this hadith is that spitting in the mosque is a sin, even if a person intends to bury it. The point is that the Prophet (peace and blessings be upon him) described it as a sin and then mentioned the expiation. It is known that a person is not permitted to commit sins and then expiate them; rather, the expiation is for when the sin has occurred. But if one commits the sin with the intention of expiating it, that is not permissible. Therefore, if a person says that he will have intercourse during the day of Ramadan with the intention of expiating it, is it forbidden or not?
The student: It is forbidden.
The Shaykh : Even though the expiation, yes, it covers the sin and He overlooks it. Similarly, if a person says regarding the obligatory acts of Hajj that are made up with blood, if he says he does not want to stay overnight in Mina, nor throw the pebbles, nor perform the farewell tawaf, but he is ready to slaughter a fidyah for every obligatory act, is this permissible or not?
The student: It is not permissible.
The Shaykh : It is not permissible. Therefore, some people err in thinking that a person has the choice between leaving the obligatory act and the fidyah. It is said: No, the matter is not up to you. But if the matter is missed without intention, then you make it up with a fidyah. But to be given the choice, that means demolishing the ritual entirely. If we said that, the pilgrim would limit himself to the pillars, and for the rest he would offer a sacrifice and go to his family. He would enter ihram and stand at 'Arafah. Who enters ihram?
The student: From 'Arafah.
The Shaykh : No, from whatever place, from any place he wants, because entering ihram from the miqat is obligatory. But the essence of ihram is a pillar. He entered ihram, stood at 'Arafah, stayed overnight at Muzdalifah, performed tawaf, and sa'y. Is my statement correct or not?
The student: ...
The Shaykh : Pay attention, everyone. So, remove it. He entered ihram, stood at 'Arafah, performed tawaf, and sa'y. Four things he did. And for the rest, he said: We will offer a fidyah for them. Entering ihram from the miqat is a fidyah, staying overnight at Muzdalifah is a fidyah, throwing the pebbles is a fidyah, staying overnight in Mina is a fidyah, the farewell tawaf is a fidyah, shaving or cutting the hair is a fidyah, staying at 'Arafah until sunset is a fidyah. These are seven, yes?
The student: ...
The Shaykh : ... Okay, seven fidyahs! He says: It doesn't matter? He buys a bull for him and slaughters it and says: He is in the safety of Allah! This is if we said that a person has the choice between this and that. The obligatory act must be performed, but if it is missed due to negligence, then... Okay, so we take from this hadith the prohibition of spitting in the mosque, but for every disease there is a medicine; its expiation is to bury it.
Among the benefits of this hadith is that the mosque of the Prophet (peace and blessings be upon him) was carpeted
The Shaykh : with what covers the phlegm, according to his saying:
Its expiation is to bury it
كفّارتها دفنهاThe student: With pebbles.
The Shaykh : With pebbles. If it was carpeted with pebbles, how is it possible to draw something on it to give it a specific color? It is not possible. They said: It is possible to draw a line, and the Companions did not draw a line. And the answer?
The student: It disappears.
The Shaykh : This line disappears when people walk on it, and at that point the line is a waste. They said: It is possible to place a string. We said: The string also causes people to stumble, and it is not possible. And we do not say that placing these lines is a worship in itself, but it is a means to a worship intended by the Shari'ah, which is straightening the rows. And so we are at ease. When this mosque was carpeted with sand, the person would get tired, especially in the rows that were not on the pillars. He would get tired, this one would move forward and that one would move back. Then these lines came, and praise be to Allah, they relieved the person. So they are intended for something else, just as compiling books, printing them, and categorizing the chapters of fiqh, this was not present in the time of the Messenger (peace and blessings be upon him). And can anyone deny it? It is not possible, because what is it?
The student: A means.
The Shaykh : A means to what is required by the Shari'ah, and this is like it. Therefore, it is obligatory for the student of knowledge to be aware of this issue, which is when a thing is done intended in itself, and when it is a means to a fixed Shari'ah objective. The first?
The student: Not permissible. Not permissible.
The Shaykh : The first is an innovation, and the second?
The student: Permissible.
The Shaykh : Permissible, indeed it is required. If someone asks: The people of innovation say that we draw near to Allah the Exalted with it. We said: Then it is intended in itself for you, so it is an innovation. If they say: Reviving the memory of the Prophet's birthday is in order to strengthen the love for the Messenger (peace and blessings be upon him). We said: Allah the Exalted has made causes for the love of His Messenger (peace and blessings be upon him) stronger and more lasting than this. Causes that are with the person until his death, night and day. For every act of worship a person does while feeling that he is following the Messenger (peace and blessings be upon him), he will remember him, not with his tongue but with his heart. Then the announcement of the remembrance of the Messenger (peace and blessings be upon him) in the adhan, at least five times a day and night. Yes, it may be three times if there is a congregation, and it may be six or seven times if there is an early adhan at the end of the night and an early adhan on Friday. So the result is: Pay attention to this benefit. What is done for its own sake must be established by a text. What is drawn near to Allah by itself must be established by a text. And what is a means to a Shari'ah objective is according to that objective. If someone asks: How do we reconcile this hadith with the command of the Prophet (peace and blessings be upon him) for a person to spit to his left or under his foot? We said: Praise be to Allah, there is no contradiction between them. His saying "a person spits under his foot" is understood as when he is not?
The student: Outside the mosque.
The Shaykh : Outside the mosque. And as for if he is in the mosque, let him spit in his garment, or in his handkerchief, or in front of him, and rub some of it with some until it disappears.
And among the benefits of this hadith is that the act, I mean the sin, even if it is slight, is called what?
The student: A sin.
The Shaykh : A sin, because a sin is what deviates from the truth. So-and-so erred and so-and-so hit the mark. So what deviates from the truth is an error. And it is known that a sin, even if it is small, deviates from the truth. The time for questions has come.
The questioner : Shaykh, may Allah reward you...
And tell the believing women to reduce [some] of their vision
قل للمؤمنات يغضضن من أبصارهنّThe Shaykh : Yes.
The questioner : Is the verse before it...
The Shaykh : Yes.
The questioner : ...