صحيح مسلم
Muslim
كتاب المساجد ومواضع الصلاةThe Book of Mosques and Places of Prayer
باب كَرَاهَةِ الصَّلاَةِ بِحَضْرَةِ الطَّعَامِ الَّذِي يُرِيدُ أَكْلَهُ فِي الْحَالِ وَكَرَاهَةِ الصَّلاَةِ مَعَ مُدَافَعَةِ الأَخْبَثَيْنِ.Chapter: It is disliked to offer salat in the presence of food that one wants to eat. It is disliked to offer salat while restraining the urge to relieve oneself, and so on
Hadith 560
حَدَّثَنَا مُحَمَّدُ بْنُ عَبَّادٍ ، حَدَّثَنَا حَاتِمٌ هُوَ ابْنُ إِسْمَاعِيل ، عَنْ يَعْقُوبَ بْنِ مُجَاهِدٍ ، عَنْ ابْنِ أَبِي عَتِيقٍ ، قَالَ : تَحَدَّثْتُ أَنَا وَالْقَاسِمُ عِنْدَ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا حَدِيثًا ، وَكَانَ الْقَاسِمُ رَجُلًا لَحَّانَةً ، وَكَانَ لِأُمِّ وَلَدٍ ، فَقَالَتْ لَهُ عَائِشَةُ : مَا لَكَ ، لَا تَحَدَّثُ كَمَا يَتَحَدَّثُ ابْنُ أَخِي هَذَا ؟ أَمَا إِنِّي قَدْ عَلِمْتُ ، مِنْ أَيْنَ أُتِيتَ هَذَا ، أَدَّبَتْهُ أُمُّهُ ، وَأَنْتَ ، أَدَّبَتْكَ أُمُّكَ ؟ قالَ: فَغَضِبَ القَاسِمُ وأَضَبَّ عَلَيْهَا، فَلَمَّا رَأَى مَائِدَةَ عَائِشَةَ، قَدْ أُتِيَ بِهَا ، قَامَ قَالَتْ : أَيْنَ ؟ قَالَ : أُصَلِّي ، قَالَتْ : اجْلِسْ ؟ قَالَ : إِنِّي أُصَلِّي ، قَالَتْ : اجْلِسْ غُدَرُ ، إِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : " لَا صَلَاةَ بِحَضْرَةِ الطَّعَامِ ، وَلَا هُوَ يُدَافِعُهُ الأَخْبَثَانِ " ،
Ibn Atiq reported: Al-Qasim was in the presence of 'A'isha (Allah be pleased with her) that I narrated a hadith and Qasim was a man who committed errors in (pronouncing words) and his mother was a freed slave-girl. 'A'isha said to him: What is the matter with you that you do not narrate as this son of my brother narrated (the ahadith)? Well I know from where you picked it up. This is how his mother brought him up and how your mother brought you up. Qasim felt angry (on this remark of Hadrat 'A'isha) and showed bitterness towards her. When he saw that the table had been spread for 'A'isha, he stood up, 'A'isha, said: Where are you going? He said: (I am going) to say prayer. She said: Sit down (to take the food). He said: I must say prayer. She said: Sit down,) faithless, for I have heard the Messenger of Allah (ﷺ) say: No prayer can be (rightly said) when the food is there (before the worshipper), or when he is prompted by the call of nature.
• • •
حَدَّثَنَا يَحْيَى بْنُ أَيُّوبَ ، وَقُتَيْبَةُ بْنُ سَعِيدٍ ، وَابْنُ حُجْرٍ ، قَالُوا : حَدَّثَنَا إِسْمَاعِيل وَهُوَ ابْنُ جَعْفَرٍ ، أَخْبَرَنِي أَبُو حَزْرَةَ الْقَاصُّ ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي عَتِيقٍ ، عَنْ عَائِشَةَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، بِمِثْلِهِ ، وَلَمْ يَذْكُرْ فِي الْحَدِيثِ : قِصَّةَ الْقَاسِمِ .
'Abdullah bin 'Atiq narrated from the Apostle (ﷺ) on the authority of 'A'isha, but he made no mention of the account of Qasim.
• • •
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
Lahhana:
One who makes many mistakes in Arabic grammar (i‘rab).
(2)
Min ayna atayta:
Where did this grammatical error come to you from?
(3)
Adabba:
Derived from “dabb” (envy and malice);
expressed agitation and anger.
(4)
Ghudaru:
That is, O unfaithful one.
(5)
Al-Akhbathaan:
Urine and feces.
(6)
Yudafi‘u:
To repel,
to remove—here it means to restrain them.
Vocabulary of the Hadith:
(1)
Lahhana:
One who makes many mistakes in Arabic grammar (i‘rab).
(2)
Min ayna atayta:
Where did this grammatical error come to you from?
(3)
Adabba:
Derived from “dabb” (envy and malice);
expressed agitation and anger.
(4)
Ghudaru:
That is, O unfaithful one.
(5)
Al-Akhbathaan:
Urine and feces.
(6)
Yudafi‘u:
To repel,
to remove—here it means to restrain them.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1246
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ There is a background to this narration: the mother of Qasim bin Muhammad was an umm walad (concubine), and due to the influence of her upbringing, there was some irregularity (lahn) in Qasim’s Arabic speech. Upon this, Sayyidah Aisha radi Allahu anha disciplined him, which made him somewhat upset, and he stopped eating and began to pray. At this, Sayyidah Aisha radi Allahu anha narrated this hadith to him and fulfilled the duty of enjoining good (amr bil-ma‘ruf).
➋ It should be noted that hunger and the need to relieve oneself are natural matters that are not under a person’s control. The Shari‘ah has specifically commanded that one should relieve oneself of these before prayer. However, actions that are within a person’s control—such as leaving some work incomplete or having something preoccupy the mind—then the religious requirement is that a person should clear his mind of such matters and turn his attention to prayer, and either complete his work before prayer or after prayer. For example, during travel, there is a concession to combine two prayers (jam‘ bayn al-salatayn). If a mother is being disturbed by her child, it is permitted for her to pick up the child and pray.
➊ There is a background to this narration: the mother of Qasim bin Muhammad was an umm walad (concubine), and due to the influence of her upbringing, there was some irregularity (lahn) in Qasim’s Arabic speech. Upon this, Sayyidah Aisha radi Allahu anha disciplined him, which made him somewhat upset, and he stopped eating and began to pray. At this, Sayyidah Aisha radi Allahu anha narrated this hadith to him and fulfilled the duty of enjoining good (amr bil-ma‘ruf).
➋ It should be noted that hunger and the need to relieve oneself are natural matters that are not under a person’s control. The Shari‘ah has specifically commanded that one should relieve oneself of these before prayer. However, actions that are within a person’s control—such as leaving some work incomplete or having something preoccupy the mind—then the religious requirement is that a person should clear his mind of such matters and turn his attention to prayer, and either complete his work before prayer or after prayer. For example, during travel, there is a concession to combine two prayers (jam‘ bayn al-salatayn). If a mother is being disturbed by her child, it is permitted for her to pick up the child and pray.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 89
