Nasai

729. Commentary:

➊ The aforementioned narration has been declared weak in its chain of transmission by the verifier of this book, while among other scholars, some have graded it as authentic (sahih) and some as sound (hasan). The opinion of those latter scholars appears to be closer to correctness, because this narration is also supported by other authentic narrations. Furthermore, there is no rejection or contradiction of the subject matter mentioned in this narration found in other narrations. Therefore, the aforementioned narration is actionable. See also: [سلسلة الأحادیث الصحیحة للألباني : 120/7 ، حدیث : 3050 ، و سنن ابن ماجه بتحقیق الدکتور بشار عواد ، حدیث : 762]

➋ If there is filth in the mosque, it is a good deed to scrape it off or clean it and then apply fragrance. "Khuluq" is a colored fragrance that women use, because it is prohibited for men to use colored fragrance; however, it is permissible to apply this fragrance to the mosque.

Hadith Commentary:
1.
If the need to spit arises during prayer, two situations have already been mentioned: one is to the left side, and the other is under the left foot. The etiquettes and conditions for these have also been explained. A third situation is mentioned in this hadith: that one should spit into one's garment and rub it in. However, Imam Bukhari rahimahullah has restricted this third situation, stating that spitting into and rubbing it in the garment is only when the spittle overcomes the worshipper and, due to its suddenness, the worshipper is unable to distinguish between the right and left sides. In such a compulsion, he should take it into his garment and rub it in. But the restriction that Imam Bukhari rahimahullah mentioned in the chapter heading is not present in the hadith itself.

Regarding this, Hafiz Ibn Hajar rahimahullah writes:
"With the words of the chapter heading, Imam Bukhari rahimahullah has alluded to those narrations in which the restriction of the spittle's suddenness is present, as Imam Muslim has narrated from Jabir radi Allahu anhu that in such circumstances, the worshipper should spit to his left side or under his left foot, but if the spittle compels him due to haste, then he should take it into his garment in this manner. Then he should rub one edge of the garment with the other. Similarly, in Abu Dawud, it is narrated from Abu Sa'id al-Khudri radi Allahu anhu that the worshipper should spit into his garment and then rub one edge with the other. Both these hadiths are authentic, but they do not meet Imam Bukhari rahimahullah's condition, which is why Imam Bukhari rahimahullah has alluded to them in the chapter heading, so that those hadiths which do not mention this detail may be interpreted in light of the detailed narrations." (Fath al-Bari: 1/665)
And Allah knows best.

2.
It is Imam Bukhari rahimahullah's habit that, with most of his chapter headings, he specifies the generality of hadiths, restricts their application, or clarifies their particularity. Sometimes, if there is any ambiguity in the hadith, he clarifies it by adding a word in the chapter heading. Such types of chapter headings are called "sharih" (explanatory). In summary, if the need to spit arises during prayer, one should act according to the details mentioned in the previous narrations, and among them, a compelling situation is mentioned in the present hadith.

Hadith Commentary:
(1)
Previously, the importance and benefit of performing prayer at the prescribed times, as well as the condemnation of delaying prayer beyond its appointed time, were discussed.
The purpose of this chapter is to clarify that prayer is the name of attaining an audience in the court of Allah and engaging in intimate supplication (munajat), which is a great honor.
For this, adherence to the prescribed times is necessary.
To perform prayer after delaying it is as if one is deprived of this honor.
It is a disliked act in the sight of Allah that a servant comes into His court and does not observe the sensitivity of the appointed times.
(Fath al-Bari: 2/21)
(2)
In this hadith, munajat (intimate supplication) is mentioned in a general sense.
In other narrations, its details have been mentioned. For example, in a hadith qudsi it is stated:
“Allah, the Exalted, says:
I have divided the prayer (meaning Surah al-Fatihah) between Myself and My servant, and My servant will have what he asks for. So when the servant says: ﴿الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ﴾ (All praise is due to Allah, Lord of the worlds), Allah, the Exalted, says:
‘My servant has praised Me.’
And when the servant says: ﴿الرَّحْمَـٰنِ الرَّحِيمِ﴾ (The Most Gracious, the Most Merciful), Allah, the Exalted, says:
‘My servant has extolled Me.’
And when the servant says: ﴿مَالِكِ يَوْمِ الدِّينِ﴾ (Master of the Day of Judgment), Allah, the Exalted, responds:
‘My servant has glorified Me.’
And when the servant says: ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ﴾ (You alone we worship and You alone we ask for help), Allah, the Exalted, says:
‘This is between Me and My servant, and My servant will have what he asks for.’
And when the servant says: ﴿اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ﴾ ﴿صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾ (Guide us to the straight path, the path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray), Allah, the Exalted, says:
‘This is for My servant, and My servant will have what he asks for.’”
(Sahih Muslim, Kitab al-Salat, Hadith: 878(395))
On this basis, the servant should avoid things contrary to etiquette during munajat, that is, he should refrain from spitting to his right or in front of him.

Hadith Commentary:
➊
In the narrations of this chapter, three things have been declared as objectionable:
Nakhama:
Phlegm from the chest.
Mukhat:
Fluid running from the nose.
Bisaq:
Saliva from the mouth.
The ruling regarding these three in the context of the mosque is the same: wherever these things are seen, they should be removed immediately.
The respect of the mosque demands that, without waiting for the mosque's caretaker or the muezzin, anyone who sees them should make every possible effort to remove them.

➋
From this hadith, it is understood that spitting while facing the qiblah is haram, even if one is outside the mosque.
Its severity is described in the hadith in these words:
That whoever spits in the direction of the qiblah, on the Day of Resurrection, when this person is presented before Allah, his spit will be between his two eyes.
(: Sunan Abi Dawud, Al-At'imah, Hadith: 3824)
In another narration, it is stated that when the one who spits facing the qiblah is raised on the Day of Resurrection, his spit will be on his face.
(: Sahih Ibn Khuzaymah: 2/278, Hadith: 1313)
Hazrat Sa'ib bin Khallad radi Allahu anhu narrates that an imam of the mosque, during prayer, spat facing the qiblah, so the Messenger of Allah sallallahu alayhi wa sallam removed him from the imamate and said:
"You have caused harm to Allah and His Messenger sallallahu alayhi wa sallam."
(: Sunan Abi Dawud, As-Salat, Hadith: 481)

➌
In another narration, the reason for not spitting in front is stated as: the Exalted Essence of Allah is before him.
(: Sahih al-Bukhari, Hadith: 406)
From this, the greatness of the qiblah is understood, and there is no need for any interpretation of it.
Although, in view of this hadith, the Mu'tazilah say that Allah ta'ala is present and witnessing everywhere.
This is their clear ignorance, because if it were so, then spitting to the left or under one's feet would also be prohibited.
(: Fath al-Bari: 1/658)
Hafiz Ibn Hajar rahimahullah has written that this hadith also refutes those who say that Allah ta'ala, in terms of His Essence, is upon the Throne ('Arsh). However, despite the great stature of Hafiz sahib rahimahullah, his position in this matter cannot be agreed with, because numerous verses and many ahadith are definitive regarding the fact that Allah ta'ala, in terms of His Essence, is established above the Throne (istiwa 'ala al-'arsh).
All the Imams of Ahl al-Sunnah are agreed that Allah ta'ala is established above the Exalted Throne, and that His "ma'iyyah" (togetherness) everywhere refers to His perfect power and vast knowledge.
Some scholars hold the position that power and knowledge are two separate attributes of Allah ta'ala.
To interpret "ma'iyyah" as perfect power and vast knowledge is also a kind of interpretation (ta'wil) which is prohibited; therefore, "ma'iyyah" should also be kept in its own meaning, and this position should be adopted that Allah ta'ala, according to His majesty, is with everyone.
This position is also weighty and quite cautious.
A complete discussion regarding the Names and Attributes of Allah ta'ala will come later in the Book of Tawhid, insha Allah ta'ala.

Hadith Commentary:
Qadi Iyad rahimahullah has explicitly stated that the prohibition of spitting to the right side during prayer applies only when another option is possible, and if there is a necessity, then spitting to the right side is also permissible.

Hafiz Ibn Hajar rahimahullah writes that in the presence of a garment, there can be no necessity, because the Messenger of Allah sallallahu alayhi wa sallam has guided us that in such a situation, one should spit into one's garment and rub it.

Allamah Khattabi rahimahullah says that if someone is praying on the left side, then it is specified to spit under one's foot or into one's garment, as is mentioned in a narration of Abu Dawud: if there is another worshipper on the left side, then one should spit under one's foot and rub it away.
(Sunan Abi Dawud, Salah, Hadith: 478)

And if there is a carpet or prayer mat spread under the foot, then one should spit into one's garment; and if there is no garment present either, then in such a situation, swallowing it seems preferable to committing the prohibited act.
(Fath al-Bari: 1/661)

And Allah knows best.

Hadith Commentary:
The reason for not spitting to the right side during prayer is out of respect and honor for the angel on the right, who is most likely specifically appointed to that side during the time of prayer.

Hadith Commentary:
(1)
From this hadith, the permissibility of spitting beneath the left foot is understood; therefore, if done out of necessity during prayer, the prayer will not be invalidated. However, spitting in front or to the right side is prohibited.
If, due to the mosque having a solid floor, the spit cannot be buried, then a handkerchief or similar item should be used for spitting.
(2)
Blowing (with the mouth) is also permissible in case of severe necessity; to blow without reason during prayer is contrary to humility (khushu‘).

Hadith Commentary:
Benefits and Issues:
This hadith establishes that prayer (salah) is, in reality, a kind of confidential conversation and intimate discourse with Allah, therefore a person should perform prayer with complete presence of heart and with humility and submissiveness. One should recite the Qur’an, glorifications, praises, and other supplications with full attention and care. Moreover, one should not make any such movement in prayer that would disturb one’s focus and presence of heart and mind. If, during prayer, there arises a need to spit, then one should spit beneath one’s left foot.

309. Commentary:

➊ The purpose of the chapter is that saliva is pure. There is an anomalous opinion that saliva becomes impure after leaving the mouth, but this is without evidence.

➋ Spitting into one's garment and then rubbing the garment together is a refined manner of spitting in a gathering. This does not spread filth, and a person does not appear uncivilized.

Benefits and Issues:
➊ Expressing displeasure upon witnessing a wrongful act is permissible.

➋ At times, facial expressions alone are sufficient as a warning.

➌ Praising someone who does a good deed is permissible so that others are drawn towards that goodness and also strive to do good deeds in a similar manner, and so that the person is encouraged.

➍ Reward and punishment are principles of training, even if it is only in the form of a few words or in some other manner appropriate to the situation.

➎ When a leader, officer, teacher, or elder praises the good deed of a subordinate, student, or employee, it does not fall under the category of flattery, which is a bad habit, nor does it fall under the type of praise given to someone’s face that is prohibited in the Shari‘ah.

➏ Some researchers have classified this hadith as hasan (good) or sahih (authentic). See: (al-Silsilah al-Sahihah, no. 3050)

Lexical Explanation:
«يُنَاجِي» is derived from "munajat." It refers to conversing and speaking secretly. What is meant by this is that Allah, with His mercy, turns His attention toward the servant.
«فَلَا يَبْصُقَنَّ» Therefore, he should not spit. This prohibition includes spitting and other excesses from the mouth.
«وَلَا عَنْ يَّمِينِهِ» The reason for the prohibition of spitting to the right side is the honor and respect of the right side, and according to some, the reason is that the angel is on the right side.

Benefits and Issues:
➊ From this hadith, it is understood that if during prayer spittle or phlegm comes, one should avoid spitting in front or to the right side.
➋ If the worshipper is in the mosque and this need arises, he should take it on a handkerchief or cloth and rub it in. If nothing is available at that time, then he should throw the spittle, etc., under his left foot. And this will only be possible when there is no carpet, etc., in the mosque.
➌ This ruling is, in fact, for the time when the floor is unpaved. Nowadays, generally, the situation is different from this. In any case, one should not spit facing the qiblah during prayer, rather, even in ordinary circumstances, one should avoid it. The noble Companions (radi Allahu anhum) and the Followers (rahimahumullah) used to observe this even outside of prayer. This is what etiquette, respect, and purity demand.
➍ In Sunan Abu Dawud and others, it is mentioned that the Prophet (sallallahu alayhi wa sallam) removed an imam from the position of leadership in prayer because he spat facing the qiblah during prayer. [سنن ابي داؤد، الصلاة، باب فى كراهية البزاق فى المسجد، حديث:481]

Benefit:
From this hadith, it is understood that anything in the mosque which is considered unpleasant should not be present, and that phlegm is not impure. The manner of spitting during prayer has also been described.