النص المفهرس

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RIYĀD AL-ȘĀLIĶĪN
virtuous than returning.
Hadith 720
كَانَ يَخْرُجُ مِنْ طَرِيقِ الشَّجَرَةِ ، وَيَدْخُلُ مِنْ طَرِيقِ
وعن ابن عُمَرَ عِظله: أنَّ رسول الله اُـ
الْمُعَرَّسِ، وَإِذَا دَخَلَ مَكَّةَ ، دَخَلَ مِن الثَّنَّةِ الْعُلْيَا، وَيَخْرُجُ مِنَ الثَّيَّةِ السُّفْلَى. متفقٌ عَلَيْهِ .
Ibn 'Umar
narrates that the Messenger of Allah
used to depart
by al-Shajarah road and enter by the al-Mu'arras road. When he entered
Makkah, he would enter by al-Thaniyya al-'Ulya and depart by al-Thaniyya
al-Sufla. (Bukhārī, Muslim)
Vocabulary and Definitions
The al-Shajarah road is a well-known place 6 miles out of Madinah Munawwarah on the way
to Makkah Mukarramah. The Messenger of Allah
would depart for Makkah Mukarramah
on this road and proceed to Dhul Hulaifah where he would spend the night.
When returning to Madinah Munawwarah, the Messenger of Allah
would again spend
the night at Dhul Hulaifah and then enter from al-Mu'arras. This place is also approximately
6 miles from Madinah Munawwarah. Al-Mu'arras is however slightly closer to Madinah than
the al-Shajarah road.
al-Thaniyya al-'Ulya - the high mountain pass or trail.
al-Thaniyya al-Sufla - the low mountain pass or trail.
Commentary
Imam Nawawi As stated that it is Mustahab (advisable) to enter Makkah Mukarramah from the
al-Thaniyya al-'Ulya and leave from the al-Thaniyya al-Sufla due to this hadith. The wisdom
for entering from al-Thaniyya al-'Ulya is that when intending to visit a place of high status,
such as Makkah Mukarramah, one should enter from a high place.
CHAPTER 99
بابِ استحباب تقديمِ اليمين في كل مَا هو من باب التكريم كالوضوءِ وَالغُسْلِ وَالَِّمُّم ، وَلُبْسِ
الثَّوْبِ وَالنَّعْلِ وَالخَفَّ وَالسَّرَاوِيلِ وَدُخولِ الْمَسْجِدِ ، وَالسِّوَاكِ، وَالاخْتِحَالِ ، وَتقليم الأظفارَ،
وَقَصِّ الشَّارِبِ ، وَنَتَّفِ الإِبْطِ ، وَحلقِ الرَّأْسِ ، وَالسّلامِ مِنَ الصَّلاَةِ ، وَالأَكْلِ ، والشّربِ،
وَالمُصافحَةِ ، وَاسْتِلاَمِ الحَجَرِ الأَسْوَدِ ، والخروجِ مَنَ الخلاءِ ، والأخذ والعطاء وغيرِ ذَلِكَ بِمَّا هُوَ في

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RIYĀD AL-ȘĀLIĶĪN
معناه. ويُسْتَحَبُّ تَقديمُ اليسارِ فِي ضِدِ ذَلِكَ، كالامْتِخَاطِ وَالْبُصَاقِ عن اليسار ، ودخولِ الخَلاءِ،
والخروج من المَسْجِدِ ، وخَلْعِ الخَفَّ والنَّعْلِ والسراويلِ والثوبِ، والاسْتِنْجَاءِ وفِعلِ المُسْتَقْذَرَاتِ
وَأَشْبَاهَ ذَلِكَ .
Chapter on the desirability of giving preference to the right in all matters
of honour such as wudu', ghusl, tayammum, wearing clothing, shoes, leather
socks and trousers, entering the masjid, using miswak, applying antimony,
cutting nails, trimming the moustache, removing of underarm hair, shaving
the hair, salam after salah, eating, drinking, shaking hands, istilām of the
Hajr al-Aswad, emerging from the toilet, receiving, giving, etc .; and the
desirability of giving preference to the left for undesirable actions such as
cleaning the nose, spitting, entering the toilet, emerging from the masjid,
removing leather socks, shoes, trousers and clothing, purification after
relieving oneself, cleaning of dirty objects, etc.
قَالَ الله تَعَالَى: ﴿فَمَّا مَنْ أُوْتِىَ كِتْبَهُ بِيَمِيْنِهِ فَيَقُوْلُ هَاؤُمُ اقْرَءُوْا كِتْبِيَهْ﴾ (الحاقة : ١٩
) الآيات ،
Allāh & says: "As for the one who receives his record in his right hand,
he will call out: 'Come and read my record." (Sūrah al-Haqqah, 19)
وقَالَ تَعَالَى: ﴿فَاَصْحُبُ الْمَيْمَنَةِ مَّا أَصْحُبُ الْمَيْمَنَةِ وَاَصْحُبُ الْمَشْتَمَةِ مَّا أَصْحُبُ
الْمَشْتَمَة﴾ ( الواقعة : ٨-٩).
Allāh & says: "So the people of the right; how excellent are the people of
the right! And the people of the left; how wretched are the people of the
left!" (Sūrah al-Wāqi'ah, 8-9)
Hadith 721
يُعْجِبُهُ النَّمُّنُ فِي شَأْنِهِ كُلِّهِ : فِي طُهُورِهِ ،
وعن عائشة لها، قالت : كَانَ رسولُ الله
وَتَرَجُّلِهِ ، وَتَنَعُلِهِ . متفقٌ عَلَيْهِ .
A'ishah es narrates: "The Messenger of Allah
liked doing things from
the right - purifying himself, combing his hair, and wearing his shoes."
(Bukhārī, Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
It is Sunnah in wudu' to wash the right arm before the left, and the right foot before the left.
Other limbs, like the ears, hands, cheeks, etc. should be washed simultaneously. The same
ruling applies for ghusl. In tayammum, sand should be passed over the right hand before the
left
One should commence wearing shoes from the right. When one emerges from the masjid
with his left foot, then he should place his left foot on his shoes. He should then emerge
with the right foot, wear his right shoe and then wear his left shoe. This applies when the
shoes are at the exit of the masjid.
Hadith 722
الْيُمْنَى لِطُهُورِهِ وَطَعَامِهِ ، وَكَانَتِ الْيُسْرَى لِخَلَائِهِ
وعنها ، قالت : كَانَتْ يَدُ رسول الله
وَمَا كَانَ مِنْ أَذَىَ . حديث صحيح ، رواه أبو داود وغيره بإسنادٍ صحيحٍ .
'Ã'ishah ves narrates: "The Messenger of Allah
used his right hand for
purification and eating food, and his left hand when relieving himself and
in things unclean." (Abū Dāwūd)
Vocabulary and Definitions
"When relieving himself," refers to washing the private parts, holding the stones and
removing the impurities.
Commentary
This hadith indicates that the Messenger of Allah
would utilise his right hand for all
actions of honour, while he would utilise the left for actions which are regarded as unpleasant.
Hadīth 723
قَالَ لهن في غَسْلِ ابْنَتِهِ زَيْنَبَ ﴾: ((ابْدَأَنَ بِمَيَامِنِهَا ،
وعن أم عطية ظها : أنَّ النَّبِيَّ
وَمَوَاضِعِ الوُضُوءِ مِنْهَا )) متفقٌ عَلَيْهِ .
Umm 'Ațīyyah14
narrates that the Messenger of Allah
said to the
women when they were bathing his daughter, Zaynab: "Begin with her right
14 Umm 'Atīyyah
accepted Islam before the Hijrah. When the Messenger of Allah
migrated
to Madinah Munawaarah, she was amongst the Ansar women who pledged allegiance to him. She
participated in some battles, where she would cook food, treat the wounded, and look after the goods
of the Muslims. 40 ahadith are narrated from her.

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RIYĀD AL-ȘĀLIĶĪN
side and the parts which are washed in wudū'." (Bukhārī, Muslim)
Commentary
The eldest daughter of the Messenger of Allah
Zaynab wes, passed away in the 8th year of
Hijrī at the age of 31. Umm 'Atiyyah wos was one of the women who used to bath the deceased
women in the time of the Messenger of Allah
When she was about to bath Zaynab
the Messenger of Allah
gave her the guidelines mentioned in this hadith.
Since a person normally commences with his right side in ghusl whilst he is alive, those who
are giving ghusl to him after his death should do the same.
Additional Points
v The limbs of the body that are washed in wudu' possess nobility over the remaining limbs,
hence they should be washed first when performing ghusl for the deceased.
v It is desirable to perform wudu' for the deceased before a bath is performed.
v Women have a greater right to perform ghusl for a deceased woman than her husband.
If there are no women to perform her ghusl, then the husband will not perform ghusl,
but tayammum.
Hadith 724
، قَالَ : ((إِذَا انْتَعَلَ أحَدُكُمْ فَلْيَبْدَأْ بِالْيُمْنَى ، وَإِذَا
وعن أبي هريرة وطُلهُ: أنَّ رسول الله
نَزَعَ فَلْيَبْدَأْ بِالشِّمَالِ . لِتَكُنْ الْيُمْنَى أوَّلَهُمَا تُنْعَلُ ، وَآخِرُهُمَا تُنْزَعُ )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4
narrates that the Messenger of Allah
said: "When
any of you wears shoes, he should begin with the right foot and when he
removes them, he should begin with the left foot so that the right is the
first to be worn and the last to be removed." (Bukhārī, Muslim)
Commentary
Wearing shoes is a means of honouring the feet. As the right foot has a superior status to
the left, the right shoe should be worn first and removed last, so that it is covered for a
longer period of time.
Additional Points
v Any such action which is done to cleanse, purify or beautify should be commenced from
the right.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 725
كَانَ يجعل يَمِينَهُ لطَعَامِهِ وَشَرَابِهِ وَثِيَابِهِ ، وَيَجْعَلُ يَسَارَهُ
: أنّ رسول الله
وعن حفصة نظـ
لِمَا سِوَى ذَلِكَ . رواه أَبُو داود والترمذي وغيره .
Hafşah15
narrates: "The Messenger of Allah
would use his right
hand for eating, drinking and wearing his clothes, and he would use his
left hand for other tasks." (Abū Dāwūd)
Hadith 726
، قَالَ : (( إِذَا لَبِسْتُمْ ، وَإِذَا تَوَضَّأْتُمْ ، فَابْدَأوا
وعن أَبي هُريرة طه: أنَّ رسول الله لُـ
بأیَامِنِكُمْ )) حديث صحيح ، رواه أبو داود والترمذي بإسناد صحيح .
Abū Hurayrah & narrates that the Messenger of Allah
said: "When you
wear your clothes and perform wudū', begin with your right." (Abū Dāwūd)
Hadith 727
وعن أنس ﴿له: أنَّ رسول الله ﴿ أتى مِنِىَ، فَأَتَى الْجَمْرَةَ فَرَمَاهَا، ثُمَّ أَتَى مَنْزِلَهُ بِمِنَىّ
ونحر ، ثُمَّ قَالَ لِلحَلَّقِ: ((خُذْ )) وأَشَارَ إِلَى جَانِبِهِ الأَيْمَنِ ، ثُمَّ الأَيْسَرِ ، ثُمَّ جَعَلَ يُعْطِهِ
النَّاسَ . متفقٌ عَلَيْهِ .
وفي رواية : لما رمَى الجَمْرَةَ ، وَنَحَرَ نُسُكَهُ وَحَلَقَ ، نَاوَلَ الحَلَّقَ شِقَّهُ الأَيْمَنَ فَحَلَقَهُ ، ثُمَّ
دَعَا أَبَا طَلْحَةَ الأَنْصَارِيَّ لَهُ، فَأَعْطَاهُ إِيَّاهُ، ثُمَّ نَاوَلَهُ الشِّقَّ الأَيْسَرَ ، فَقَالَ : (( احْلِقْ )) ،
فَحَلَقَهُ فَأَعْطَاهُ أَبَا طَلْحَةَ ، فَقَالَ : (( اقْسِمْهُ بَيْنَ النَّاسِ )) .
Anas 4
narrates that the Messenger of Allah
arrived in Minā where
he proceeded to the Jamarah (al-'Aqabah) and stoned it. He then went to
his accommodation in Mina and sacrificed an animal. He then said to the
15 Hafşah
was the daughter of 'Umar Ibn Khattab
She was born five years before the
prophethood of the Messenger of Allah
, when the Ka'bah was being reconstructed. She was first
married to Khunais Ibn Hudhafah 4%. Her husband passed away in Badr, and the Messenger of Allah
then married her. 60 ahadith have been narrated from her. She would fast abundantly and would
perform a lot of optional salah. She passed away whilst fasting in Madinah Munawwarah in 45 Hijrī
during the rule of Mu'āwiyah

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RIYĀD AL-ȘĀLIĶĪN
barber: "Start shaving," pointing to his right side and then his left. He then
distributed it (the hair) among the people. (Bukhārī, Muslim)
Another narration has: "When he had stoned the Jamarah, sacrificed his
animal and intended shaving his head, he presented the right side of his
head to the barber and had it shaved. He then called for Abū Talhah al-
Anșārī &
and gave it (the hair) to him. He then presented the left side of
his head to the barber and said: "Shave." He had it shaved and then gave it
(the hair) to Abū Țalhah and said to him: "Distribute it among the people."
Commentary
This hadith refers to the 10th of Dhul-Hijjah when the Messenger of Allah
returned
to Mīnā after spending the night at Muzdalifah. On the 10th Dhul-Hijjah, a pilgrim has to
perform four actions:
1. Pelting of Jamarah al-'Aqabah
2. Sacrificing an animal
3. Halq (shaving of the head)
4. Țawāf Ziyārah.
According to Imam Shafi ī , this sequence is Sunnah, while according to Imam Abu Hanīfah
and Imam Malik , it is compulsory. According to the latter two scholars, if the sequence
of the first three actions is abandoned, damm (penalty) will be compulsory.
Imam Nawawī & included this hadith in this chapter to show the importance of beginning
from the right in honourable actions, because the Messenger of Allah
had the right side
of his head shaved before the left.
Scholars state that the hair of the Messenger of Allah
which is today found in many parts
of the world is the same hair which was distributed on this occasion of Hajjatul-Wida'. This
hair was given so that his barakah could remain amongst the people and so that they would
remember him whenever they saw it.
Additional Points
v It is preferable to slaughter one's animal in Mīnā, although it is also permissible to do so
in the other areas of the Haram. Similarly, it is preferable to slaughter a camel.
Shaving of the head is an act of worship during Haj. It is superior to shortening or
trimming of the hair, which are also permissible.
v It is permissible to draw blessings from the hair of the Messenger of Allah
', to

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RIYĀD AL-ȘĀLIĶĪN
distribute it and to keep it in one's possession.
كتاب أدب الطعام
THE BOOK OF THE ETIQUETTE OF EATING
CHAPTER 100
باب التسمية في أوله والحمد في آخره
Chapter on taking the name of Allah & before meals and praising Him after
Hadith 728
: ((سَمِّ اللهَ، وَكُلْ بِيِّمِينَكَ ،
وعن عُمَرَ بنِ أبي سَلمةٍ ﴿هَا، قَالَ : قَالَ لي رسول الله
وكُلْ مِمَّا يَلِيكَ )) متفقٌ عَلَيْهِ .
'Umar ibn Abī Salamah ( narrates: "The Messenger of Allah
said to
me: 'Take the name of Allah, eat with your right hand, and eat that which
is closest to you." (Bukhārī, Muslim)
Commentary
'Umar ibn Abī Salamah
was the son of Umm Salamah , the wife of the Messenger
of Allāh
The Messenger of Allah
noticed his hands moving around the plate while
eating, hence he taught him three basic and important principles of eating:
1. One should recite 'bismillah' before eating. To do so is Wajib, according to some scholars.
The wisdom of doing so is that it attracts barakah and contentment, and prevents greed.
The Messenger of Allah
said, "Every important task which does not commence with
Bismillahir Raķmānir Raķīm is incomplete." (al-Dur al-Manthūr from 'Abdul Qādir Raļāwī in al-
Arba'īn)
Allah & is al-Razzaq, 'the Provider of sustenance', hence it is only appropriate that He be
remembered before one commences eating from His bounties. Reciting 'bismillah', is actually
a proclamation of the fact that nothing in this universe is able to function without Allah's &
wish. When man continuously acknowledges his dependence upon Allah &, he confesses his
weakness and helplessness. He acknowledges that he is not a creator or ruler in this world,

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RIYĀD AL-ȘĀLIĶĪN
but a creation and servant. This will give rise to humility, submissiveness, sympathy and
compassion, and it will save him from pride, arrogance and haughtiness.
2. One should eat with the right hand. Abu Hurayrah
narrates that the Messenger of
Allāh
said, "You should eat, drink, take and give with your right hand because Shaitan
eats, drinks, takes and gives with his left hand." (Ibn Mājah)
3. One should eat the food that is closest to him. This applies when the food is of a single
type e.g. gravy, rice, etc. However, if there are several varieties of food in one plate, such as
fruits, then there is no harm in eating from all sides.
Additional Points
v Islam emphasises social etiquettes and good character. Just as the Messenger of Allah
taught his stepson, it is the responsibility of parents and guardians to teach Islam's
noble teachings to those who are in their care.
v Scholars have stated that it is Mustahab (advisable) to recite 'bismillah' aloud so that others
may hear it and are reminded to do the same.
Hadith 729
: (( إِذَا أَكَلَ أحَدُكُمْ فَلْيَذْكُرِ اسْمَ اللهِ تَعَالَى،
وعن عائشة ظها ، قالت : قَالَ رسول الله
فإنْ نَسِيَ أنْ يَذْكُرَ اسْمَ اللهِ تَعَالَى في أوَّلِهِ، فَلْيَقُلْ: بسم اللهِ أَوَّلَهُ وَآخِرَهُ )) رواه أَبُو داود
والترمذي، وقال: (( حديث حسن صحيح )).
'A'ishah was narrates that the Messenger of Allah
said: "When any of
you eats, he should take the name of Allah &S. If he forgets to take the
name of Allah &'S at the beginning, he should say:
بِسْمِ اللهِ أَوَّلَهُ وَآخِرَهُ
"In the name of Allah at the beginning and the end." (Abū Dawud)
Commentary
This hadith proves that it is Mustahab (advisable) to recite bismillah at the beginning of a meal.
If, at the beginning, one leaves it out purposely, forgetfully, mistakenly, or for any other
reason, then he should recite the above-mentioned du'a' whilst eating.
Hadīth 730
٤، يقولُ : ((إِذَا دَخَلَ الرَّجُلُ بَيْتَهُ، فَذَكَرَ اللهَ
وعن جابرِ رَّهُ، قَالَ: سَمِعْتُ رسول الله خُ

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RIYĀD AL-ȘĀLIĶĪN
تَعَالَى عِنْدَ دُخُولِهِ ، وَعِنْدَ طَعَامِهِ ، قَالَ الشَّيْطَانُ لِأَصْحَابِهِ : لاَ مَبِيتَ لَكُمْ وَلاَ عَشَاءَ ، وَإِذَا
دَخَلَ فَلَمْ يَذْكُرِ اللهَ تَعَالَى عِنْدَ دُخُولِهِ، قَالَ الشَّيْطَانُ: أَدْرَكْتُمُ المَبِيتَ ؛ وَإِذَا لَمْ يَذْكُرِ اللـهَ
تَعَالَى عِنْدَ طَعَامِهِ، قَالَ: أَدْرَكْتُم المَبِيتَ وَالعَشَاءَ )) رواه مسلم .
Jābir
4% narrates: I heard the Messenger of Allah
saying: "When a
person enters his house and takes the name of Allah &s both when he
enters and when he eats, then Shaitan says to his cohorts: 'You have no
place to spend the night, nor is there any food for you.' And when he enters
and does not take the name of Allah &'s when he enters, Shaitan says: 'You
have a place to spend the night.' If he does not take the name of Allah &
when he eats, Shaitan says: 'You have a place to spend the night and you
have food."" (Muslim)
Commentary
Shaitan, the accursed, seeks to overpower man when man is unmindful. This hadith reminds
us of the importance of remembering Allah & so that Shaitan and his cohorts do not have
the opportunity of spreading mischief amongst us.
Additional Points
v When the Messenger of Allah
would enter his house, he would use the miswak and
then make salam to his family members, hence it is advisable for believers to adopt this
practice.
Hadith 731
طَعَاماً ، لَمْ نَضَعْ أيدِينَا حَتَّى
وعن حُذَيْفَةَ بِّهَ، قَالَ: كُنَّا إِذَا حَضَرْنَا مَعَ رَسُولِ اللهِ
يَبْدَأَ رَسُولُ اللهِ ﴿ فَضَعَ يَدَهُ، وَإِنَّا حَضَرْنَا مَعَهُ مَرَّةً طَعَاماً، فَجَاءَتْ جَارِيَةٌ كَأنَّهَا تُدْفَعُ ،
فَذَهَبَتْ لِتَضَعَ يَدَهَا فِي الطَّعَامِ ، فَأَخَذَ رسولُ اللهِ ﴿لَ بِيَدِهَا، ثُمَّ جَاءَ أَعْرَابِيّ كَأَنَّمَا يُدْفَعُ ،
فَأَخَذَ بِيَدِهِ ، فَقَالَ رَسُولُ اللهِ ﴿: ((إِنَّ الشَّيْطَانَ يَسْتَحِلُّ الطَّعَامَ أنْ لا يُذْكَرَ اسمُ اللهِ تَعَالَى
عَلَيْهِ ، وَإِنَّهُ جَاءَ بهذِهِ الجاريةِ لِيَسْتَحِلَّ بِهَا ، فَأَخَذْتُ بِيَدِهَا ، فَجَاءَ بهذا الأعرَابِيّ لِيَسْتَحِلَّ بِهِ
، فَأَخَذْتُ بِيَدِهِ ، وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّ يَدَهُ فِي يَدِي مَعَ يَدَيْهِمَا)) ثُمَّ ذَكَرَ اسْمَ اللهِ تَعَالَى
وَأَكَلَ. رواه مسلم .
Hudhayfah
s narrates: "When we ate with the Messenger of Allah
we would not place our hands (to eat) until he had first placed his hands.
Once we ate with him, and a girl who seemed to be driven forward, joined
us. She began to place her hand in the food, but the Messenger of Allah

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grasped her hand. Then a Bedouin, who also seemed to be driven forward,
joined us. The Messenger of Allah
grasped his hand as well. He then
said: 'Shaitan tries to make the food lawful for himself by not having the
name of Allah taken over it. He brought this girl to make it lawful for
himself, so I grasped her hand. He then brought this Bedouin to make it
lawful for himself, so I grasped his hand as well. By that Being in whose
control is my life, his hand together with their two hands is in my hand.'
He then took the name of Allah &'s and began eating." (Muslim)
Commentary
Scholars have interpreted this hadith literally; hence it is our belief that Shaitan physically
joins a meal in which the name of Allah &s is not taken.
Additional Points
v The Șahabah did not eat until the Messenger of Allah
began to eat because of their
respect for him. This should also be the attitude of juniors in the presence of their seniors.
v It is necessary for elders, parents and teachers to teach their subordinates the Islamic
etiquettes of eating and drinking.
Hadith 732
جَالِسَاً، وَرَجُلٌ يَأْكُلُ، فَلَمْ
وعن أُمَيَّةَ بن مَخْشِيِّ الصحابيِّ رَِّهُ، قَالَ: كَانَ رسولُ الله {
يُسَمِّ اللهَ حَتَّى لَمْ يَبْقَ مِنْ طَعَامِهِ إِلَّ لُقْمَةٌ ، فَمَّا رَفَعَهَا إِلَى فِيهِ ، قَالَ: بِسْمِ اللهِ أَوَّلَهُ وَآخِرَهُ
، فَضَحِكَ النَّبِيّ ﴿، ثُمَّ قَالَ: (( مَا زَالَ الشَّيْطَانُ يَأكُلُ مَعَهُ ، فَلَمَّا ذَكَرَ اسَ اللهِ اسْتَقَاءَ مَا
فِي بَطْنِهِ )) رواه أَبُو داود والنسائي .
Umayyah ibn Makhshī16 2
narrates: "The Messenger of Allah
was
sitting with a man who was eating. He did not take the name of Allah des
until one morsel of his food remained. When he raised it to his mouth
he said: 'In the name of Allah &'s at the beginning and at the end.' The
Messenger of Allah
laughed and said: 'Shaitan continued eating with
him, but when he took the name of Allah &s, he vomited all that was in
his stomach." (Abū Dāwūd)
Commentary
This hadith illustrates the importance and necessity of taking the name of Allah des when
16 Umayyah ibn Makhshī 4% was a resident of Basrah. This single hadith is narrated from him.

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eating. Some scholars literally explain this hadith to mean that Shaitan physically eats with
a person who does not take the name of Allah &s when eating. Others explain it figuratively
in that the missed barakah is regained when the name of Allah &s is taken.
Omitting the name of Allah, is an invitation for Shaitan to join in the meal resulting in the
loss of barakah. Another harm of this is that one develops affinity for Shaitan when one eats
with him. The result is that one begins to obey and imitate him because a person naturally
becomes obedient to the one he loves. It is for this reason that the Messenger of Allah
said, "None should eat your food except the pious."
Hadīth 733
( يَأْكُلُ طَعَاماً فِي سِتَّةٍ مِنْ أَصْحَابِهِ ، فَجَاءَ أَعْرَابِّ
وعن عائشة نظّها، قالت : كان رسول الله
: ((أما إنَّهُ لَوْ سَمَّى لَكَفَاكُمْ )) رواه الترمذي ، وقال
، فَأَكَلَهُ بُلُقْمَتَيْنِ . فَقَالَ رسولُ الله
: (( حديث حسن صحيح )) .
'A'ishah wes narrates: "The Messenger of Allah
was eating food with six
of his Șahabah, when a Bedouin came along and ate it all up in two morsels.
The Messenger of Allah
said: 'If he had taken the name of Allah &S, it
would have been enough for all of you." (Tirmidhi)
Commentary
The blessings of Allah &'s are found in that food upon which His name is taken. On the other
hand, blessings are removed when the name of Allah &s is not taken.
Hadith 734
كَانَ إِذَا رَفَعَ مَائِدَتَهُ، قَالَ: (( الْحَمْدُ للهِ حَمداً كَثِيراً طَيِّباً
وعن أَبِي أُمَامَة ◌ِله: أنَّ النبيَّ
مُبَاركَاً فِيهِ، غَيْرَ مَكْفِيٍّ ، وَلاَ مُوَذَّعٍ ، وَلاَ مُسْتَغْنَى عَنْهُ رَبَّنَا )) رواه البخاري .
Abū Umamah &
narrates that when the Messenger of Allah
would
raise the table-cloth, he would say: "All praise be to Allah, abundant praise
which is pure, blessed and not considered to be sufficient. O our Sustainer!
We neither regard it (this food) as final, nor do we consider ourselves
independent of it." (Bukhārī)

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Commentary
This hadith teaches us that it is Mustahab (desirable) to praise Allah &s after eating. In essence,
the du'a' means that Allah &s is independent, while all of creation is dependent upon Him.
We are perpetually in need of His countless favours, and all the praises we offer to Him are
grossly insufficient in adequately discharging His rights. The food that we eat is a bounty
from Allah & and we cannot survive without it, hence, we are taught here to also express
our helplessness.
Additional Points
v The Messenger of Allah
ate on the floor and not on a table.
Y All food should be removed from the table-cloth before standing up to leave.
Hadith 735
وعن معاذٍ بن أنسِ ﴿ّهُ، قَالَ: قَالَ رسولُ اللهِ ﴿: ((مَنْ أَكَلَ طَعَامَاً، فَقال : الحَمْدُ للهِ
الَّذِي أَطْعَمَنِي هَذَا، وَرَزَقِنِهِ مِنْ غَيْرِ حَوْلٍ مِنِّي وَلاَ قُوَّةٍ ، غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ )) رواه أَبُو
داود والترمذي ، وقال : (( حديث حسن )) .
Mu'adh ibn Anas
s narrates that the Messenger of Allah
said: "One
who eats food and says, 'All praise be to Allah & who gave me this food
and provided me with it without any power or might on my part,' will have
his past sins forgiven." (Abū Dāwūd, Tirmidhī)
Commentary
This hadith points to the virtue of praising Allah &s after eating. One who does so
acknowledges the bounties of Allah & and is appreciative of His grace.
The forgiveness of past sins here refers to minor sins because major sins require repentance.
CHAPTER 101
باب لا يَعیبُ الطّعام واستحباب مَدحه
Chapter on abstaining from criticising food, and the desirability of praising it

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Hadith 736
طَعَامَاً قَطُّ ، إن اشْتَهَاهُ أَكَلَهُ ، وَإِنْ كَرِهَهُ
وعن أَبِي هُرِيرة ﴿لَهُ، قَالَ : مَا عَابَ رسولُ الله
تَرَكَهُ . متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates: "The Messenger of Allah
never criticised
food. If he liked it, he ate it, and if he disliked it, he left it aside." (Bukhārī,
Muslim)
Commentary
This hadith draws our attention to the noble character of the Messenger of Allah
If
he did not like any type of food, he would abstain from consuming it. He
would not
criticise it. Ibn Hajar&
stated that this applied to Halal food. If the food was Harām, he
would disapprove of it.
As the nature of every person is different, it is completely normal to like or dislike certain
foods. However, one should never criticise any type of Halal food, as it is a bounty of Allah &s.
Criticising food is a form of ingratitude and a sign of pride, extravagance and insensitivity.
Hadīth 737
سَأَلَ أَهْلَهُ الأَدْمَ ، فقالوا: مَا عِنْدَنَا إِلَّ خَلٌّ ، فَدَعَا بِهِ ، فَجَعَلَ
وعن جابر له: أَنَّ النَّبِيَّ ◌ِلَـ
يَأْكُلُ ، ويقول : ((نِعْمَ الأُدْمُ الخَلُّ، نِعْمَ الأُدْمُ الخَلُّ )) رواه مسلم .
Jābir 4% narrates that the Messenger of Allah
asked his family for
gravy. They replied: "We have nothing except vinegar." He asked for it
and began eating it, saying: "Vinegar is an excellent gravy. Vinegar is an
excellent gravy." (Muslim)
Commentary
The Messenger of Allah
repeated the statement, "Vinegar is an excellent gravy," to stress
the virtue of consuming a simple dish such as vinegar.
In another narration, the Messenger of Allah
is reported to have stated, "Vinegar is the
gravy of the Messengers &." The Messenger of Allah
also supplicated for blessings in
it. (Ibn Mājah)
From a purely medical perspective, doctors say that vinegar is beneficial. It removes bile and
phlegm, assists in digestion, kills germs in the stomach, etc.

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Qadi 'Tyad « stated that the above hadith urges moderation in food, curbing the desires
from being enslaved to delicious food, and sufficing upon little. Craving for the fulfilment
of sensual pleasures is destructive to faith and injurious to the body.
Additional Points
The hadith illustrates the humility of the Messenger of Allah
. He would consume
whatever food was available and then praise Allah &s for it.
CHAPTER 102
باب ما يقوله من حضر الطعام وهو صائم إِذَا لم يفطر
Chapter on what a person should say if food is brought before him while he
is fasting and he does not break his fast
Hadith 738
: (( إِذَا دُعِيَ أحَدُكُمْ فَلْيُجِبْ، فَإِنْ كَانَ
وعن أَبي هريرة ﴿ُّهُ، قَالَ : قَالَ رسول الله
صَائِماً فَلْيُصَلِّ، وَإِنْ كَانَ مُفْطِراً فَلْيَطْعَمْ )) رواه مسلم.
قَالَ العلماءُ: معنى ((فَلْيُصَلِّ)): فَلْيَدْعُ ، ومعنى (( فَلْيَطْعَمْ)) : فَلْيَأْكُلْ.
Abū Hurayrah & narrates that the Messenger of Allah
said: "If any of
you is invited to a meal, he should accept the invitation. If he is fasting,
he should supplicate (for the host), and if he is not fasting, he should eat."
(Muslim)
Commentary
When a person is invited for a meal, he should accept the invitation because this will please
the host and cultivate love between them. It was the Messenger of Allah's
noble practice
to accept invitations. In fact, he even sounded a warning of being disobedient to Allah &
and His Messenger
for those who reject an invitation. It is Mustahab (advisable) according
to most scholars to accept an invitation. It is Wajib to attend a walimah, according to some
scholars.
This applies to such invitations which are based on sincerity and love, and which comply to
the Sunnah. Invitations which are contrary to the Sunnah or which entail any sinful practices

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should not be accepted.
If one is fasting, then he should supplicate for forgiveness and blessings for the host. Some
scholars interpret it to mean that that he should perform salah, so that the hosting family
may derive blessings thereby.
CHAPTER 103
باب ما يقوله من دُعي إِلَى طعام فتبعه غيره
Chapter on what a person should say when he is invited to a meal and
another person joins him
Hadith 739
لِطَعَامِ صَنعَهُ لَهُ خَامِسَ خَمْسَةٍ ،
عن أَبي مسعود البَدْرِيِّ الطَّهُ ، قَالَ: دعا رَجُلُ النَّبِيّ
فَبِعَهُمْ رَجُلٌ ، فَلَمَّا بَلَغَ البَابَ، قَالَ النَّبِّ ﴿: ((إِنَّ هَذَا تَبِعَنَا، فَإِنْ شِئْتَ أنْ تَأْذَنَ لَهُ،
وَإِنْ شِئْتَ رَجَعَ )) قَالَ: بل آذَنُ لَهُ يَا رَسُولَ الله . متفقٌ عَلَيْهِ .
Abū Mas'ūd al-Badrī 4% narrates: "A man invited the Messenger of Allah
for a meal which he prepared for him and four other people. Another
person followed them. When he reached the door, the Messenger of Allah
said: 'This person has followed us. If you wish, you may allow him to
enter, and if not, he will go back.' The host said: 'No, I allow him to enter,
O Messenger of Allāh." (Bukhārī, Muslim)
Commentary
A narration of Muslim explains the above incident in greater detail. An Ansarī Sahabī by the
name of Abū Shu aib
noticed hunger on the face of the Messenger of Allah
, so he
said to his slave, who was a butcher, "Prepare food for five people as I would like to invite
the Messenger of Allah
with four others." When the food was prepared, he invited the
Messenger of Allah
and four others, however another person followed them. Since the
Messenger of Allah
did not know whether his host would be pleased with the extra person
joining them, he sought permission and made it clear that he had not brought him along.
This hadith teaches us a number of lessons:
1. Whoever prepares food for a guest can either send it to him or invite him to his home.

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2. When inviting someone, it is desirable to also invite some of his friends and companions.
3. It is not befitting for a believer to arrive at any place uninvited, as this entails disgrace
for himself and also inconveniences others.
4. The host has the right to prevent an uninvited person from entering his home.
5. The guest does not have the right to invite or take others along with him to an invitation
unless the host has explicitly given his permission.
6. The host should try to accommodate uninvited guests unless he fears some harm or loss
being caused to himself or to the other guests.
7. It is acceptable for one who is invited to an invitation to take along others with him if he
is sure that the host would not mind.
CHAPTER 104
باب الأكل ◌ِّ يليه ووعظه وتأديبه من يسيء أكله
Chapter on eating food that is closest to one and instructing one who does
not know the etiquette of eating
Hadith 740
عن عمر بن أَبِي سَلِمَةِ عِهَا، قَالَ: كُنْتُ غُلاماً في حِجْرِ رسولِ اللهِ ﴿، وَكَانَتْ يَدِي تَطِيشُ
: (( يَا غُلامُ، سَمِّ اللهَ تَعَالَى، وَكُلْ بِيَمِينِكَ ، وَكُلْ
في الصَّحْفَةِ ، فَقَالَ لي رسولُ الله
مِمَّا يَلِكَ )) متفقٌ عَلَيْهِ .
قَوْله : (( تَطِيشُ)) بكسرِ الطاء وبعدها ياءٌ مثناة من تَحْت ، معناه : تتحرك وتمتد إِلَى
نَوَاحِي الصَّحْفَةِ .
'Umar ibn Abī Salāmah
narrates: "I was a young boy in the care of the
Messenger of Allah
and my hand used to go around in the whole plate
(when eating). The Messenger of Allah
said to me: 'Young boy, take the
name of Allah, eat with your right hand, and eat that which is closest to
you."" (Bukhārī, Muslim)
Commentary
This hadith was discussed earlier. See hadith 728. It mentions three Sunnah actions of eating.

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It shows the importance the Messenger of Allah
attached to imparting the teachings
of Islam to others. He did not regard it as below his dignity to teach Islam to a young boy.
Whatever is taught to children generally remains with them throughout their lives. An Arabic
proverb states, "Knowledge learnt in childhood is like engraving upon stone."
Hadith 741
بِشِمَالِهِ ، فَقَالَ: (( كُلْ
وعن سلمةَ بن الأَكْوَعِ ﴿له: أنَّ رَجُلاً أَكَلَ عِنْدَ رَسُولِ الله
بِمِينِكَ )) قَالَ: لا أَسْتَطِيعُ. قَالَ: ((لاَ اسْتَطَعْتَ))! مَا مَنَعَهُ إِلَّ الكِبْرُ! فَمَا رَفَعَهَا إِلَى
فِيهِ . رواه مسلم .
Salāmah ibn al-Akwa“
narrates that a man ate with the Messenger of
Allāh
using his left hand. So he said to him: "Eat with your right hand."
He replied: "I cannot." He said: "Then you will not be able to do so." Only
pride had prevented him! Consequently, he was never able to raise it (his
right hand) to his mouth. (Muslim)
Commentary
There was nothing wrong with the man's hand. When advised with the truth, he proudly
made an excuse to justify himself and thereby defied a command of the Messenger of Allah
The Messenger of Allah
, despite being extremely merciful and forgiving, cursed him.
The result was that his hand was paralysed.
The hadith teaches us the following lessons:
1. A person should encourage good and forbid evil at all times, even whilst eating.
2. It was a miracle of the Messenger of Allah
that his du'a' was accepted.
3. It is Sunnah to drink with the right hand. It is incorrect to hold the drinking utensil with
the left hand, or to merely place a few fingers of the right hand on the cup. If the fingers of
the right hand are soiled with food, then they should be licked before grasping the utensil.
4. One should never justify his wrong as this is a sign of pride. He should rather be humble
and admit to his weakness.
CHAPTER 105
باب النّهي عن القِرَانِ بين تمرتين ونحوهما إِذَا أكل جماعة إِلاَّ بإذن رفقته

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Chapter on the prohibition of eating two dates, etc. together without the
permission of others when eating in a group
Hadith 742
عن جَبَلَةَ بن سُحَيْم ، قَالَ: أَصَابَا عَامُ سَنَةٍ مَعَ ابن الزُّبَيْرِ ؛ فَرُزِقْنَا تَمْراً، وَكَانَ عبدُ الله بن
﴿ نَهَى عنِ القِرَانِ ، ثُمَّ يَقُولُ
عمر ﴿هَا يَمُرُّ بنا ونحن نَأْكُلُ، فَيَقُولُ: لاَ تُقَارِنُوا، فإنَّ النَِّيَّ .
: إِلَّ أَنْ يَسْتَأَذِنَ الرَّجُلُ أَخَاهُ . متفقٌ عَلَيْهِ .
Jabalah ibn Suhaym17 narrates: "We were afflicted by a year of drought
during the khilafah of ('Abdullah) ibn Zubayr 4% and we were given some
dates. 'Abdullah ibn 'Umar
passed by us while we were eating and
said: 'Do not eat two at the same time because the Messenger of Allah
forbade eating two at the same time.' He then said: 'Unless a person asks
his companion for permission." (Bukhārī, Muslim)
Commentary
When in a group, eating two dates at the same time is a sign of greed and disregard for the
rights of others. However, if all the others give permission, then there is no harm in doing
so. According to 'Allamah Suyūtī , this prohibition only applies when there is poverty and
hardship. If there is an abundance of provisions, then there is no prohibition. The ruling does
not only apply to dates, but to other types of food and drinks as well.
CHAPTER 106
باب ما يقوله ويفعله من يأكل وَلاَ يشبع
Chapter on what a person should say and do when he eats but is not
satiated
Hadith 743
، قالوا : يا رسولَ اللهِ ، إِنَّا نَأْكُلُ
عن وَحْشِيٍّ بن حرب ◌ِّهِ: أنَّ أصحابَ رسولِ الله {
وَلاَ نَشْبَعُ؟ قَالَ : (( فَلَعَلَّكُمْ تَفْتَرِقُونَ )) قالوا: نَعَمْ . قَالَ: ((فَاجْتَمِعُوا عَلَى طَعَامِكُمْ،
17 Jabalah ibn Suhaym & was a tabi'ī from Kufa. He passed away in 125 Hijrī. 6 ahādīth are narrated
from him.

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وَاذْكُرُوا اسْمَ اللهِ ، يُبَارَكْ لَكُمْ فِيهِ )) رواه أبو داود.
Wahshī ibn Harb18
narrates that the Șahabah of the Messenger of Allah
said: "O Messenger of Allah! We eat but we are not satiated." He said:
"Perhaps you are eating separately." They replied: "Yes." He said: "Gather
together for your food, take the name of Allah, and blessings will be placed
in your food." (Abū Dāwūd)
Commentary
In another hadith narrated by 'Umar
s, the Messenger of Allah
said, "Eat together and
do not eat separately, because there is blessings in a group." (Ibn Mājah) Jābir
s narrated
that the Messenger of Allah
said, "The most beloved food in the sight of Allah is that in
which there are many hands (eating together)." (Abū Ya'lā, Țabrānī)
Eating in a group and taking the name of Allah Jes before and after eating are two factors
which attract divine blessings. In addition, Allah's &s unique assistance is with a group, and
eating collectively also creates mutual love and unity.
'Allāmah 'Ainī ds stated that it is Mustahab (advisable) to eat in a group and that barakah
descends in proportion to the number of people in the group. Also, one who eats individually
often does so due to greed, and this is rectified if he eats with others.
As for the verse, "There is no sin if you eat together or alone," it refers to those people who
reside alone. There is no compulsion upon them to find someone to eat with, as this may
cause them inconvenience. The ahadith encouraging collective eating is directed at those
who live together but eat separately.
CHAPTER 107
باب الأمر بالأكل من جانب القصعة والنهي عن الأكل من وسطها
18 Wahshī ibn Harb
os was the slave of Jubayr ibn Mut'im. In the battle of Badr, Hamzah 4% killed
Jubayr's uncle, Tuaymah ibn 'Adī prompting Jubayr to take revenge. He promised Wahshī that he
would free him if he killed Hamzah 4.5. So Wahshi complied by piercing his spear through the navel
of Hamzah 40%, martyring him. After the conquest of Makkah, he went to Madinah Munawwarah and
accepted Islam. The sin of killing Hamzah
weighed heavily on the heart of Wahshi dog and he
sought to make amends. When the battle against the false prophet, Musailamah, took place, Wahshī
used the same spear to kill Musailamah. He passed away in Hims. 4 hadith are narrated from him and,
according to other scholars, 8.

140
RIYĀD AL-ȘĀLIĶĪN
Chapter on the command to eat from the side of a bowl and the prohibition
from eating from the centre
فِيهِ : قَوْله: ﴿: ((وَكُلْ مِمَّا يَلِيكَ )) متفق عَلَيْهِ كما سبق .
The words of the Messenger of Allah
were quoted previously: "Eat that
which is in front of you." (Bukhārī, Muslim) See hadith 740.
Hadīth 744
، قَالَ : ((البَرَكَةُ تَنْزِلُ وَسَطَ الطعَامِ؛ فَكُلُوا مِنْ حَافَتَيْهِ
، عن النبيِّ
وعن ابن عباس
، وَلاَ تَأْكُلُوا مِنْ وَسَطِهِ )) رواه أبو داود والترمذي ، وقال: (( حديث حسن صحيح )).
Ibn 'Abbas
narrates that the Messenger of Allah
said: "Blessings
descend in the centre of the food, so eat from the sides and not from the
centre." (Abū Dāwūd, Tirmidhī)
Commentary
The hadith teaches us that we should eat from the sides of a plate or bowl so that the blessings
which descend in the centre remain until the end of the meal. This applies to solid foods
such as rice or liquid foods such as gravy. Fruit is excluded from this ruling. Imam Ghazalī
stated that one should also not eat from the centre of bread, but from its sides. If the
bread is less, then one should divide it up between people before eating.
Hadith 745
وعن عبد الله بن بُسْرِ بِّهَ، قَالَ: كَانَ لِلنَّبِّ:﴿ قَصْعَةٌ يُقَالُ لَهَا: الغَرَّاءُ يَحْمِلُهَا أرْبَعَةُ رجالٍ
؛ فَلَمَّا أَضْحَوْا وَسَجَدُوا الضُّحَى أَتِيَ بِتِلْكَ الْقَصْعَةِ ؛ يعني وَقَدْ تُرَدَ فِيهَا ، فَالتَّقُوا عَلَيْهَا ،
فَلَمَّا كَثُرُوا جَثَا رسولُ الله :﴿. فَقَالَ أعرابيّ: مَا هَذِهِ الجِلْسَةُ؟ قَالَ رسولُ الله
)) :
إِنَّ اللهَ جَعَلَنِي عَبْداً كَرِيماً ، وَلَمْ يَجْعَلْنِي جَبَّاراً عَنِيداً))، ثُمَّ قَالَ رسولُ الله
ـة: (( كلوا
مِنْ حَوَالَيْهَا، وَدَعُوا ذِرْوَتَهَا يُبَارَكْ فِيهَا )) رواه أبو داود بإسنادٍ جيد .
((ذِرْوَتها )) : أعْلاَهَا بكسر الذال وضمها .
'Abdullah ibn Busr
narrates: "The Messenger of Allah
had a bowl
which was called al-Gharra' and it was carried by four people. When it was
mid-morning and the Sahābah
had offered the salat al-Duha, the bowl
would be brought, filled with tharīd and they would sit around it. When