Nasai

310. Commentary:

➊ Spitting in front is reprehensible even in ordinary circumstances. In prayer, a person is conversing with his true Master. One should consider that Allah Ta'ala is in front, therefore spitting in front is a grave disrespect and rudeness.

➋ Spitting to the right is prohibited because on the right side is the angel of mercy.

➌ One may spit to the left only if no one is present there; otherwise, that person would be on his right side. Spitting under one's foot is also permissible only if one is standing on soil or sand. If there is a floor or a mat, etc., spread out, then spitting beneath is also prohibited. In such a case, only the last method is practicable, that is, spitting into one's garment, which is indicated by the phrase "otherwise" (warna).

➍ After "otherwise" (warna), the action of the Prophet sallallahu alayhi wa sallam is mentioned, indicating that one should do as he did, because the Messenger of Allah sallallahu alayhi wa sallam did so. Nowadays, instead of cloth, the use of tissue paper is a very suitable alternative.

Hadith Commentary:
1.
In the previous ahadith, several reasons for the prohibition of spitting have been mentioned.
The greatest reason among them is the respect for the facing (muwajahah) between Allah, the Exalted, and the worshipper.
All other reasons fall under this primary cause. The reasons are as follows:
➊ The worshipper’s supplication (munajat) to Allah, the Exalted.
➋ Allah, the Exalted, being between the qiblah and the worshipper during prayer.
➌ Respect for the qiblah.
➍ Defilement of the qiblah wall.
➎ Causing harm to Allah and His Messenger.
➏ Respect for the worshippers.
➐ Respect for the angel appointed on the right side.
All the scholars of the ummah are in agreement that permission (to spit) is only in a state of necessity and compulsion.

2.
Imam Bukhari rahimahullah has mentioned the restriction of the mosque in the chapter heading, whereas the hadith does not mention the mosque. His reasoning is based on the phrase “standing for prayer,” but from these words, a general meaning is understood, i.e., whether one stands for prayer in the mosque or outside at any other place, this restriction is necessary at all times.
Then, previously, he mentioned expiation (kaffarah), and at this point, he suffices with merely burying (the spit). The reason for this is that Imam Bukhari rahimahullah wishes to describe two situations:
One is that a person deliberately spits in the mosque without any reason—this is a sin, and its expiation is to bury it.
The second situation is that a person does so out of compulsion; its remedy is mentioned in this chapter, that it should be buried or removed with something.
(Fath al-Bari: 1/663)

3.
From the wording of this hadith, it is understood that spitting is prohibited during prayer, whereas the requirement of not harming a Muslim dictates that this prohibition is absolute—whether one is praying or merely present in the mosque outside of prayer.
This means that there are several levels of prohibition regarding spitting: to spit in the mosque in general is a grave offense, but to spit on the qiblah wall is even more serious, and then to spit towards the qiblah during prayer is an act of extreme disrespect and a heinous crime.
(Fath al-Bari: 1/664)

4.
The meaning of burying (the spit) is not that a little dust is sprinkled over it to conceal it, because if someone sits there, there is a risk of further spreading impurity. Rather, the method of burying is to dig the ground and press the spit into it, then level the ground.
This applies when the ground is unpaved (soft).
If the occasion to spit arises on a paved surface, then instead of burying, it should be picked up and thrown outside, and the mosque floor should be cleaned and fragrance applied so that no unpleasantness remains.

Commentary:
(1)
It is necessary to keep the mosque clean and pure.

(2)
One should avoid such actions that are contrary to the cleanliness of the mosque.

(3)
If the floor of the mosque is unpaved (earthen) and there is no mat or the like spread over it, then it is permissible to spit beneath one’s foot, because when rubbed by the foot, it will be absorbed into the ground.

(4)
It is permissible to spit to the left side when there is no other worshipper on that side; otherwise, one should spit beneath one’s own foot.

(5)
It is not permissible to spit on a solid (paved) floor, or on mats and carpets, because this is contrary to cleanliness. However, one may spit into a handkerchief or the like. If one is not engaged in prayer, then such a need should be fulfilled by going to the place of ablution (wudu).

(6)
Even today, while traveling and the like, it can happen that a person prays in an open place when there is no mosque nearby. In such a case, if no cloth is spread on the ground, then it is permissible to act according to the hadith under discussion.

(7)
The Messenger of Allah (sallallahu alayhi wa sallam) cleaning the wall with his own hand is a supreme example of noble character and humility, because he (sallallahu alayhi wa sallam) did not deem it appropriate to identify or address the one who committed the mistake. By the Prophet (sallallahu alayhi wa sallam) himself cleaning it, both the onlookers and the one who made the mistake surely received a powerful admonition.

(8)
Since the wall was unpaved (earthen), it was scraped clean with a pebble for the sake of cleanliness.