Abu Dawud

Hadith Commentary:
The correspondence between the chapter and the hadith is that the Messenger of Allah (sallallahu alayhi wa sallam) saw phlegm on the qiblah-facing wall of the mosque while in the state of prayer, and he felt a very strong aversion to it. In such a situation, he turned his attention towards it, so such turning of attention is permissible.
It is clearly evident from the hadith that it was while in the state of prayer that he cleaned it off.

Hadith Commentary:
(1)
From the apparent wording of this narration, it seems that the Messenger of Allah (sallallahu alayhi wa sallam) removed the spittle during the prayer itself. However, this narration has previously been mentioned through the route of Malik from Nafi', where the words "during the prayer" were not present.
Similarly, this hadith has also been narrated from Abu Hurairah, Aisha, Abu Sa'id, and Anas (radi Allahu anhum), and in all these ahadith, the words "during the prayer" are not present. Therefore, the Messenger of Allah (sallallahu alayhi wa sallam) did not perform this act during the prayer, but rather after its completion.
Sometimes, due to the interventions and inadvertent mistakes of narrators, the words of a narration become advanced or delayed, which can reverse the intended meaning.
(2)
The narration of Musa ibn Uqbah has been reported by Imam Muslim (rahimahullah) with a connected chain, whereas in the narration of Ibn Abu Rawad, which Imam Ahmad (rahimahullah) has reported as connected, it is stated that the Messenger of Allah (sallallahu alayhi wa sallam) removed the spittle after completing the prayer.
(Musnad Ahmad: 34/2)
And Allah knows best.

Hadith Commentary:
(1)
The Messenger of Allah sallallahu alayhi wa sallam commanded that mosques be kept clean and fragrant.
(Sunan Abi Dawud, Kitab al-Salat, Hadith: 455)
Because mosques are the most beloved places to Allah, the Exalted.
(Sahih Muslim, Kitab al-Masajid, Hadith: 1528(671))
In another hadith, spitting in the mosque is declared a sin, and its expiation is that it should be buried.
(Sahih al-Bukhari, Kitab al-Salat, Hadith: 415)
In another hadith, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam saw spit in the direction of the qiblah in the mosque, so he cleaned it with a branch, then he applied fragrance to the spot where the phlegm was.
(Sunan Abi Dawud, Kitab al-Salat, Hadith: 485)
(2)
The Messenger of Allah sallallahu alayhi wa sallam removed a man from leading the prayer solely because he had spit in the direction of the qiblah in the mosque.
(Sunan Abi Dawud, Kitab al-Salat, Hadith: 481)
In such circumstances, seeing the sanctity of the mosque being violated, how could you remain silent? Your anger was appropriate and for the sake of Allah, the Exalted.
To the one whom you removed from leading the prayer, you said:
"By this action, you have caused harm to Allah and His Messenger."

Hadith Commentary:
1.
In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) saw phlegm (mucus) on the qiblah wall while in the state of prayer.
(Sahih al-Bukhari, al-Adhan, Hadith: 753)
In another narration, it is mentioned that he (sallallahu alayhi wa sallam) became upset with the people of the mosque and admonished them, then descended from the pulpit and removed it (the phlegm) with his own hands.
(Sahih al-Bukhari, al-‘Amal fi al-Salah, Hadith: 1213)
Allamah Isma‘ili (rahimahullah) has explicitly stated in his narrated report that the Messenger of Allah (sallallahu alayhi wa sallam) called for saffron and applied it to the place of the spittle.
The Sunnah of using saffron in mosques was established on this basis.
(Fath al-Bari: 1/659)
2.
Various reasons have been mentioned for the prohibition of spitting in the mosque:
➊ The servant being engaged in intimate supplication (munajat) with his Lord.
➋ Allah, the Exalted, being between the worshipper and the qiblah.
➌ The respect of the qiblah wall.
➍ The respect of the prayer and the angel who records good deeds.
All these reasons are established from the texts either by indication or implication; therefore, it is better to consider the combination of all these reasons as the cause of prohibition, especially since the worshipper is in the best state during intimate supplication to the Truth (Allah), because Allah Himself is Beautiful and loves beauty. Thus, spitting in such a state is not appropriate. However, if there is a necessity, it may be done.
Various methods to deal with such necessity have been mentioned in the ahadith, which will be discussed later.
3.
Imam Bukhari (rahimahullah) has mentioned two things in these chapters related to mosques:
➊ The etiquettes of the mosque, which he established in various ways, such as: scraping off spittle, etc.
➋ He made exceptions for some things that are permissible to do in the mosque,
such as sleeping in the mosque, etc., because some strictness and warnings have been reported regarding mosques, and then some etiquettes have also been mentioned, from which it might be misunderstood that nothing other than recitation of the Qur’an, remembrance of Allah, and performance of prayer should be done in them.
Imam Bukhari (rahimahullah) has mentioned in these chapters those matters or actions that can be done in the mosque.

Hadith Commentary:
From this, it is understood that when witnessing an evil act, it is permissible for the entire congregation to express displeasure so that everyone is alerted and will be mindful of it in the future.
Spitting in the direction of the qiblah during prayer has been prohibited.
The prohibition is not against spitting in general, but specifically against spitting in the direction of the qiblah; rather, permission has been granted to spit beneath one’s own foot, as mentioned in the following hadith.
When, due to the mosque having a solid floor, it is not possible to bury the spit, then one should spit into a handkerchief.
Blowing (spitting lightly) is also permissible in cases of severe necessity; without necessity, blowing during prayer is contrary to humility (khushu‘).

Hadith Commentary:

Benefits and Issues:
When a person performs prayer (salah), he engages in intimate conversation and supplication with Allah, and imagines as if he is seeing Him. In this sense, it is as though He is present before him. The Prophet (sallallahu alayhi wa sallam) has described this as being "in front," and the real purpose is that the qiblah should be respected and honored—whether one is in the state of prayer or outside of it. At any time, a person should not spit in the direction of the qiblah, because it is appointed by Allah the Exalted.

725. Commentary: “Allah, the Mighty and Majestic, is before him.” How is this so? In a manner befitting His magnificent majesty. Denial of this is not correct, nor is interpretation (ta’wil) appropriate. This is the position of Ahl al-Sunnah wa’l-Jama‘ah and the hadith scholars (muhaddithin), rahimahullah. The apparent wording of the evidences from the Qur’an and Hadith also necessitates this. Therefore, just as spitting in front of an ordinary person while speaking to him is an insult to him, then certainly spitting in front (of oneself) during prayer is an insult to Allah, exalted is He.

Benefits and Issues:

➊ In prayer, a servant expresses his servitude before Allah Ta’ala; therefore, spitting in front at that time is contrary to the etiquette and respect that is necessary to observe on such occasions.

➋ The meaning of Allah Ta’ala being in front of the worshipper is that Allah’s mercy is directed towards him.

➌ Some people have tried to use this to prove that Allah Ta’ala’s essence is present everywhere. The correct position in this matter is that Allah Ta’ala, in terms of His essence, is above the heavens upon the Mighty Throne (‘Arsh al-‘Azim), but His knowledge, power, and mercy encompass everything. This is the creed of the noble hadith scholars (muhaddithin), whose evidences are found in their respective places in the Qur’an and Hadith, such as the statement of Allah Ta’ala:

(Taha: 5)
“The Most Merciful, who established Himself above the Throne.”

While in the hadith, its evidence is the well-known and famous hadith of the slave girl (jariyah):

Hazrat Mu’awiyah Salmi says: I had a slave girl who used to graze my sheep between Mount Uhud and Jawaniyah. One day I saw that a wolf came and took away one of the sheep. (I became angry at her negligence) so I struck her hard. (Then I felt remorse) so I presented this incident before the Prophet sallallahu alayhi wa sallam. The Prophet sallallahu alayhi wa sallam also disliked it severely. I expressed the desire: Should I not free her? The Prophet sallallahu alayhi wa sallam ordered that the slave girl be brought. When she was presented before him, he sallallahu alayhi wa sallam asked her: “Where is Allah Ta’ala?” She replied: “Allah Ta’ala is in the sky (heavens).” He sallallahu alayhi wa sallam asked: “Who am I?” The slave girl replied: “You are the Messenger of Allah.” Upon hearing this, he ordered me: “Free her, for she is a believer.”

(Sahih Muslim, al-Masajid, Chapter: The Prohibition of Speaking in Prayer, Hadith: 537)

Furthermore, Allah Ta’ala, with His knowledge, power, mercy, and protection, is with His righteous servants. The divine statement is:

(al-Ma’idah: 12)
“And Allah said: Indeed, I am with you.”

Hafiz Ibn Kathir rahimahullah says: That is, with His protection and help.

The statement of Allah Ta’ala is:

(al-Baqarah: 19)
“And Allah encompasses the disbelievers (with His power and will).”

Hafiz Ibn Kathir rahimahullah, in the explanation of Allah Ta’ala’s blessed statement:

(Taha: 46)
“Allah Ta’ala said: Do not fear at all; I am with you both, I hear and I see.”

writes: That is, I will be with you both with My support, assistance, and protection.

For clarification of this meaning, there are numerous other divine statements and Prophetic hadiths.

“And all praise is due to Allah for that.”

Takhrij al-Hadith: [وأخرجه البخاري 406، ومسلم 547، من حديث مالك به]
Jurisprudential Points:
➊ Spitting in the direction of the qiblah is forbidden.
➋ There was a person who was the imam of a tribe. He spat towards the qiblah in the presence of the Messenger of Allah (sallallahu alayhi wa sallam), so the Messenger of Allah (sallallahu alayhi wa sallam) said: «لا یصلي لکم۔» "He should not lead you in prayer." Later, when he tried to lead the prayer, the people stopped him. [سنن ابي داود : 481 وسنده حسن و صححه ابن حسان : 334]
It is understood from this that a sinful, immoral person or one who opposes the hadith can be removed from the position of imam; therefore, a person of innovation (bid‘ah) should never be made an imam.
Sayyiduna Hudhayfah (radi Allahu anhu) said: «مَنْ صَلَّى فَبَزَقَ تُجَاهَ الْقِبْلَةِ جَاءَتْ بَزْقَتُهُ يَوْمَ الْقِيَامَةِ فِيْ وَجْهِهِ» "Whoever prays and spits towards the qiblah, on the Day of Resurrection his spit will be on his face." [مصنف ابن ابي شيبه 2/365 ح7455، وسنده صحيح]
➌ The greatness of prayer is also established from this hadith.
➍ Whether a scholar or a layperson, cleaning the mosque according to one's ability is a Sunnah.
➎ If a person feels the need to spit during prayer, he should spit into his sheet or garment.
➏ It is not permissible to harm a Muslim in any way.
➐ There is consensus (ijma‘) that a small action does not invalidate the prayer. See [التمهيد 14/155]
➑ If a person, due to necessity or illness, breathes heavily or clears his throat at length, this does not invalidate the prayer. However, some people, out of habit or otherwise, keep clearing their throats; such people should avoid these actions.
➒ "Allah is in front of him" means "the qiblah of Allah is in front of him." See: [معالم السنن للخطابي 124/1]
Therefore, the inference of the Mu‘tazilah from this hadith is incorrect and invalid—that Allah is present everywhere in His essence—because if this were true, then spitting on one's clothes or under one's feet would also not be permissible, whereas this is unanimously permitted. [التمهيد 157/14، نيز ديكهئے ح 460]