Indexed OCR Text

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FAILING TO RECITE BISMILLAH BEFORE HAVING MEALS
(٤٢٣٧) وعَنْ حُذَيْفَةً قَالَ كُنَّا إِذَا حَضَّرْ نَامَةَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ طَعَامًا لَمْ نَضَعُ أَيْدِيَنَا حَتَّى يَبْدَأَ
تَسُولُ اللهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ فَيَضْغُ يَدَهُ وَإِنَّا حَضِّرُنَا مَعَهُ مَرَّةًّ ◌َطَعَامًا فَجَاءَتُ جَارِيَّةٌ كَأَنَّهَا تُدْفَهُ فَذَهَبَتُ
لِتَضََّ يَدَهَافِى الطَّعَامِ فَاخَذَّ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِيِّدِهَا ثُمَّ جَاءَ أَغْرَائِيْ كَنَّمَا يُدْفٌَ فَأَخَذَ بِيَدِم
فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ الشَّيْطَانَ يَسْتَحِلُّ الَّعَامَ آَنْ لَّا يُذْكَرَ اسْمُ اللَّهِ عَلَيْهِ
وَإِنَّهُ جَاءَ بِهِذِهِ الْجَارِيَّةِ لِيَسْتَحِلَّ بِهَا فَأَخَذْتُ بِيَدِهَا فَجَآءَ بِهِذَا الَّ عُرَاتٍ لِيَسْتَحِلَّ بِهِ فَأَخَذْتُ بِيَدِهِ وَالَّذِى
نَّفْسِى بِيَّدِهِ إِّ يَدَهُ فِ يَدَنَّ مَغَ يَدِهَا، زَادَ فِ رِوَايَةٍ ثُؤَّ ذَكَّرَ أُسمَ اللَّهِ وَاَكَلَ- (رواه مسلم)
4237. Sayyiduna Hudhayfah we al>, narrated that whenever they were at a meal
with the Prophet صلى الله عليه وسلم they did not stretch their hands before he had begun
and put his hands (in the food). Once, while they were at food with him, a girl came
(to it) as though she was pushed (to the meal because of uncontrollable hunger).
She stretched her hand to the food (without saying bismillah) but Allah's
Messenger صلى الله عليه وسلم seized her by her hand. Next, a villager came (in similar
hurried, compelled fashion) as though he was pushed (to it, failing to mention
Allah's name). He seized his hand (too).
Allah's Messenger صلى الله عليه وسلم then said, "The devil considers (such) food lawful (to
him) on which Allah's name is not mentioned. So, he brought this girl in order that it
might be lawful (to him) because of her (not reciting bismillah) but I held her hand
away. Then he brought this villager in order that it might be lawful (to him) because
of him (forgetting to say bismillah), but I held his hand (too). By Him in whose hand
is my soul, the devil's hand is in my hand along with hers (at this moment)."
According to a version, the narrator also said, "Then he mentioned the name of
Allah (saying bismillah) and ate (the food).1
COMMENTARY: According to another version (the devil's hand is in mine) along with
their (girl's and villager's) hands. But, even as it is in the hadith, it does not preclude the
villager's hand also being these.
OVER EATING REMOVES BLESSING
(٤٢٣٨) وَعَنْ عَائِشَةَ أَنْ رَسُولَ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ أَرَادَ أْ يَشْتَرِىَ غُلَامًا فَاَلْقَى بَيْنَّ يَدَيْهِ تَمُرًّا
فَأَكُلَ الْغُلَامُ فَأَكْثَرَ فَقَالَ تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَّ كَثْرَةَ الْأَكُلِ شُؤْمٌ وَآَمْرَ بِرَدِهِ (رَوَاءُ الْبَيْهَقِيُّ
فِىشُعَب الإيمان)-
4238. Sayyidah Ayshah !رضى الله عنها said that Allah's Messenger صلى الله عليه وسلم intended to
buy a slave. So (to try him), he placed some dates before him, but he ate them all
(greedily). Allah's Messenger صلى الله عليه وسلم said, "Surely, too much eating removes
1 Muslim # 102-2017.

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blessing (and is a sign of ill-omen)." Then, he had him sent back. 1
SALT IS THE BEST SEASONING
(٤٢٣٩) وَعَنُ أَنّسِ بُنِ مَالِكٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَيِّدُ إِدَامِكُمُ الْعِلْمُ(رواه ابن ماجة)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Anas ibn Maalik .4239
, said, "The best of your condiments is salt."2
COMMENTARY: Salt is available easily. Most men of Allah subsisted on it. The Prophet
.also described meat as the best condiment in the two worlds صلى الله عليه وسلم
REMOVE SANDALS BEFORE EATING
(٤٢٤٠) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا وُضِعَ الطَّعَامُ فَاخْلَمُوا نِعَالَكُمْ فَإِنَّهُ أَرٌوٌَ
لِقْدَامِگُمُ-(دارى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Anas ibn Maalik .4240
, said, "when food is placed (before you and you sit down to eat), take off your
sandals, for, that is more of a relief to your feet."3
LET FOOD COOL DOWN BEFORE EATING
(٤٢٤١) وَعَنْ أَسْمِاَءِ بِئْتٍ أَبٍ بَكْرٍ أَنَّهَا كَأَنَبُ إِذَا أُتِيَتُ بِقَرِيْدٍ أَمَرَتُ بِهِ فَغُِىَ حَتّى تَذْهَبَ فَوْرَةُ دُخَانِهِ
وَتَّقَوْلُ إِنِيّ سَمِعْتُ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ هُوَ أَعْظَمُ لِلْبَرَكَةِ رَوَاهُمَا الدَّارِمُّ-
4241. Sayyidah Asma bint Abu Bakr رضى الله عنها is reported to have instructed that
tharid should be covered when it was brought to her till the force of its steam had
gone. She said that she had heard Allah's Messenger صلى الله عليه وسلم say, "It meaning,
the subsiding of the heat from the food) is a great source of blessing."4
COMMENTARY: Though tharid is mentioned, the same may be said of all kinds of food.
There is a tradition in jami us Saghir;
أَبْرِدُوا بِالطَّعَامِ فَإِّ الْحَارَ لَّا بَرُكَةٌ فِيهِ
(Let food cool down - before you eat it - for there is not blessing in the hot).
There is a mursal tradition in Bayhaqi:
◌َى عَنِ الطَّعَامِ الْحَارِّ حَتى يَبْرِدَ
"(The Prophet) صلى الله عليه وسلم forbade eating hot food unless it has cooled down."
LICK THE VESSEL
(٤٢٤٢) وَعَنْ نُبَيْشَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ أَكَلَ فِي قَضْعَةٍ لَحِسَّهَا تَقُولُ لَهُ الْقَصْعَةُ
اعْتَقَكَ اللَّهُ مِنَ النَّارِ كَمَا أَعْتَقَّتِى مِنَ الشَّيْطَانٍ-(رواهرزین)
1 Bayhaqi in Shu'at ul Eeman # 5661.
2 Ibn Majah # 3315.
3 Darami # 2080.
4 Darimi # 2037.

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صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنها Sayyiduna NubAyshah .4242
said, "If anyone eats from a dish and licks it (with his fingers), then the dish says to
him, 'May Alah preserve you from hell just as you have protected me from the devil
(eating out of me)"1
COMMENTARY: The version in Tirmidhi (# 1811), Musnad Ahmad, Ibn Majah (# 3271)
and Darimi has the words; "The dish seeks forgiveness for this person (who licks it)."
Tabarani has reported from Irbad usan », to the effect that if anyone licks the dish (or plate)
and licks his fingers (after eating) then Allah will give him to satiation point in this world
and the next.
CHAPTER - II
بَابُالضِيَافَةِ
HOSPITALITY
The word (w) (Daaf) meaning; 'to be a guest.' (DI) (adaaf) is 'to entertain a guest.' (+)
is 'a guest' and (مضيف) (and (مضيف)) mudeef (and mudayif) is 'a host.'
.
These ahadith will emphasize the merits of hospitality. They will tell us merits as outlined
by Shari'ah (divine law) and the positions of the host and guests relative to each other.
How should one behave with the other?
COMMAND TO BE HOSPITABLE: Most of the ulama (Scholars) say that giving the
rights of guests and observing the manners thereof are sings of possessing good manner
and courteous behaviour. It is also mustahab (desirable). Most ahadith lead us to it. Some
authorities say that it is wajib (obligatory) to entertain a guest for one day, at least. After that
it is mustahab (desirable).
The eight, kinds of hospitality that the ulama (Scholars) have mentioned have been enumerated
in the chapter on valimah or the wedding feast, in its initial portion. (Book XIII Marriage,
Chapter IX)
SECTION I
الفضل الأولْ
BEING HOSPITABLE IS SIGN OF PERFECT FAITH
(٤٢٤٣) عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ كَاتَ يُؤْمِنُ بِالله وَالْيَوْمِ الْآخِرِ
فَلْيُكُرِمُ ضَيْفَةٍ وَمَنْ كَانَ يُؤْمِنُ بِاللّهِ وَالْيَومِ الْآخِرِ فَلَا يُؤْ ذِجَارَ، وَمَنْ كَأَنْ يُؤْمِنُ بِاللّهِ وَ الْيَوْمِ الْآخِرِ
فَلَا يُؤْذِجَارَهُ وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْأَخِرِ فَلْيُقُلُ خَيْرًا أَوْ لِيَضْمُتُ وَفِيْ رِوَايَةٍ بَدَلَ الْجَارِ وَمَنْ
كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ فَلْيَصِلُ رَحِمَهُ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4243
said, "He who believes in Allah and the last day must (honour and) serve his guest.
He who believes in Allah and the last day must not inconvenience his neighbour.
He who believes in Allah and the last day must speak what is good or keep quiet."
According to another version: instead of mentioning the neighbour, (he said;) "He
who believes in Allah and the last day must join ties of relationship." (He must be
1 Razin.
1

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kind to his relatives and associates.)1
COMMENTARY: This does not mean that only these things are signs of faith and belief in
anyone. It is not that if anyone does not abide by these things he is not a believer. The objective
is to stress the importance of these things and to exhort Muslims to put them into practice.
Anyone with a perfect faith will follow these things.
Honouring guests is to receive them warmly and with a good nature. The host must
converse with them in good tones. He must feed a guest according to his ability for three
days provided the people of his own house are not put to difficulty. If the guest stays
beyond three days, then to serve him is a sadaqah (charity) which means that he may or
may not entertain him. He may even refuse to show hospitality (beyond three days).
The least a man may do with his neighbour is not to inconvenience him, otherwise, rights
of neighbours are very vast. According to a hadith of Bukhari and Muslim, a man must
honour his guest. And, according to another, he must help his neighbour in such things as
he requires his help and he must remove his difficulty. Imam Ghazali anes, has reported a
tradition in his Arba'een that Allah's Messenger ,le ao asked, "Do you know what the
rights of a neighbour are? If he asks you for help, help him. If he seeks a loan, give it to
him. If he is needy, give him something, if he is il, visit him. If he receives something good,
congratulate him. If he faces a calamity, console him. If it is death of someone, go to him
and condole with him. Do not raise your house, above his lest he be deprived of sunlight
and wind. If you buy fruit, sent some to him, but if it is not possible, then bring them to
your house secretly and instruct your children not to go out while eating them. Do not
cause him harm with the smoke of your cooking vessels but send some of it to him." He
asked again, "Do you know what rights a neihghbour has? By him in whose hand my soul
is, only he knows the rights of his neighbour on whom Allah's mercy descends."
One must utter only what one knows to be good on which reward may be expected. If
there is no good in what one intends to say or it is forbidden or makruh (disapproved) then
one must abstain from speaking such thins. It is best to keep quiet as for as possible but if it
is necessary to speak then it is disallowed to engage in makruh (disapproved) and
unlawful conversation. Rather, it is wise to abstain from permissible talk lest they lead one
to what is disallowed.
It is emphasized that ties of relationships must be joined and not severed. If anyone breaks
ties of kinship then he is as though he does not believe in Allah and the last day because he
does not care about the punishment of which one who severs ties of kinship is warned.
GUEST MUST NOT STAY MORE THAN THREE DAYS
(٤٢٤٤) وَعَنْ آَبيِ شُرَيْحِ الْكُمْبِيِّ أَكَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ كَانَ يُؤْمِنُ بِاللُّهِوَ الْيَوْمِ
اْأَخِرِ فَلْيُكْرِمْ ضَيْفَة جَائِزَتُّهُ يَوْمٌّ وَلَيْلَةٌ وَالضِيَافَةُ ثَلاثَةُ آَيَّامٍ فَمَا بَعْدَ ذُلِكَ فَهُوَ صَدَقَةٌ وَلَا يَحِلُّ لَهْ آَبْ
تُقْوَىَ عِنْدَهُ حَتْی ◌ُحرِّجه۔ (متفق عليه)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Shurayh al Ka'bi .4244
jule said, "He who believes in Allah and the last day must honour his guest. The
formal and kind treatment (with full provision or jaizah) is for one day and one
1 Bukhari # 6018, Muslim # 75-47, Tirmidhi # 2500, Musnad Ahmad 2-267.

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night. Then hospitality lasts for three days. (Whatever is given) after that is sadaqah
(charity) (or gift and charity). It is not allowed to a guest to stay with the host (after
three days) and become a nuisance (causing him difficulty and hardship)."1
COMMENTARY: According to Jazri, the guest should be served on the first day to the
utmost possible and as best as can be. On the second and third days, whatever is easily
available without being formal must be presented to him. After that provision may be
given to him to suffice him for a day and a night during his journey.
The word Jaizah in the hadith (3.) has this very meaning. Its dictionary meaning is 'a
present,' 'a gift' or 'a reward.' Here, however, it is provision for a day's journey enough to
last him till he arrives at the manzil (a stage of the journey).
Whatever is given beyond that is an excess, a sadaqah (charity) and kindness. This implies
that jaizah will be after hospitality (but the hadith mentions it before hospitality). This
jaizah will be in excess of hospitality.
It is also possible that jaizah is nothing beyond being hospitable after three days. The
hadith refers by it, perhaps, to the extraordinary reception for the guest on the first day.
This is what is also deduced from the version of Abu Dawud - jaizah is the serving of the
guest lavishly on the first day. Mawlana Shah Abdul Haq Muhaddith Dahlawi ales, said
the same thing.
The guest should not stay more then three days. But, if the host requests him to prolongs
his stay then he may stay.
The ulama (Scholars) say that if a traveller has to stay with someone but is compelled - by
illness or something else - to remain there for more then three days, then he must get his
provision himself after three days and not force the host to hardship.
HOSPITALITY IS NOT WAJIB (OBLIGATORY)
(٤٢٤٥) وَعَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ قُلْتُ لِلنَِّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّكَ تَبْعَثُّنَا فَتَنْزِلُ بِقَوْمٍ لَا يَقْرُوْنَنَافَمَا
تَزِى فَقَالَ لَنَا إِنْ نَزَّلْتُمْ بِقَوْمٍ فَأَمَرُوْ الَكُمُ بِمَا يَنْبَغِ لِلِضَّيْفِ فَأَقْبَلُوا فَإِنْ لَمْ يَفْعَلُوْا فَخُذُّ وْامِنْهُ حَقَّ
الشَّيْفِ الَّذِى يَنْبَغِي لَهُمُ - (متفق عليه)
صلى said that he submitted to the Prophet رضى اللهعنه Sayyiduna Uqbah ibn Aamir .4245
ole à, "When you send us out (for battle or any other mission), we come across
some people (sometimes) who do not give us hospitality. What do you command us
to do (at such time)?" He said, "If you meet such people who give you what is
suitable for a guest, take it. If they do not do it (and do not give what is deserving
for a guest), then you may take from them that which behaves them and is the right
of a guest."2
COMMENTARY: Apparently this hadith says that a guest may get hospitality from a host
by force if he does not receive him well. This means that those who say that it is wajib
(obligatory) to be hospitable to a guest rely on this hadith. However, a majority of the ulama
(Scholars) do not say that it is wajib (obligatory). So they interpret this hadith in different
ways.
1 Bukhari # 6019, Muslim # 15-48, Tirmidhi # 1907, Abu Dawud # 2748, Muwatta Maalik.
2 Bukhari # 2461, Muslim # 17-1727, Tirmidhi # 1589 (1595)

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(i)
This hadith concerns one who is driven by extreme hunger and is on an empty
stomach and so restless. It is wajib (obligatory) to serve this guest. If the host
fails then he must seize his right forcibly.
(ii)
This command was valid in early Islam. It was then wajib (obligatory) to look
after the poor and needy. But, when poverty among Muslims gave way to
abundance, this command was withdrawn.
(iii)
This applies to the dhimmis who were under protection of the Muslims and
bound, under agreement, to treat and serve the Muslims who visited them. In
this sense, it was wajib (obligatory) on them to show hospitality to the Muslim
guests. Hence, that right which is wajib (obligatory) may be seized by force.
(iv)
This hadith is based on return and reimbursement. When some people (say,
travellers) come to some people who do not welcome them as guests, they may
offer to buy from them provision because they are driven by strict necessity
and hunger. If they refuse to sell them those things then the visitors may take
them from them by force.
MAY TAKE ALONG MORE GUEST S TO A FRIENDLY HOST
(٤٢٤٦) وَعَنْ آَيْ هُرَيْرَةَ قَالَ خَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ أَوْلَيْلَةٍ فَإِذَا هُوَپِآٍ بَكُرٍ
وَمُمَرَ فَقَالَ مَا آَخْرَ جَكُّهَا مِنْ بُيُوْ تِكُمَاً لهذِهِ السَّاعَةَ قَالَا الْجُوْءُ قَالَ وَأَنَا وَالَّذِى نَفْسِئْ بِيَدِه لَآَخْرَجَنِىَ
الَّذِى أَخْرَ جَكَمًا قُؤُمُوْا فَقَامُوْ امَعَهُ فَأَتُ رَجُلاً مِنَ الْانْصَارِ فَاذَا هُوَ لَيْسَ فِي بَيْتِهِ فَلَمَّا رَآَتْهُ الْمَرْأَةُ قَالَتُ
مَرْحَبًّا وَ أَهْلًّا فَقَالَ لَّهَا رَسُولُ اللَّهِصَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَيْنَ فُلَانٌ قَالَتْ ذَهَبَ يَسْتَعْذِبُ لَنَا مِن الْمَاءِ
إِذْجَآءَ الََّ تْصَارُّ فَتَظَرَ الِى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَصَاحِبَيْهِ ثُؤَّ قَالَ الْحَمْدُ لِلّهِ مَا أَحَدُ الْيُؤْمَ
أَكْرَمُ أَضْيَافًا مِّ قَالَ فَانْطَلَقَ فَجَاءَ هُمْ بِعِذُقٍّ فِيْهِ بُسْرٌ وَتَّمْرٌ وَرُطَبْ فَقَالَ كُلُوْا مِنْ هَذِهِ وَآَخَذَ الْمُدْيَّةَ
فَقَالَ لَهُ تَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِيَّاكَ وَالْحُلُوبَ فَذَّبَعَ لَهُمْ فَأَكَلُوا مِنَ الشَّاةِ وَ مِنْ ذَلِكَ الْعِذُقِ
وَشَرِبُوا فَلَمَّا آْ شَبِعُوْاوَ رَوَوْا قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لِآَنٍ تَكْرٍ وَعُمَرَ وَالَّذِى نَفْسِ بِيَدِم
لَكُمْأَلُنَّ عَنْ لهَذَا النَّحِْمِ يَوْمَ الْقِيْمَةِ آَخْرَجَكُمْ مِنْ يُؤْتِكُمُ الْجُوْءُ ثُوَّ لَمْ تَرُجِعُوا حَتَّى أَصَابَكُمُ هذَا
التَّحِيْمُ رَوَّاهُ مُسْلِمْ وَذُكِرَ حَدِيْثُ آبِ مَسْعُودٍ كَاتَ رَجُلْ مِّنَ الْآَنْصَارِ فِي بَابِ الْوَلِيْمَةِ-
·
4246. Sayyiduna Abu Hurayrah ws à >, narrated that one day or night, Allah's
Messenger صلى الله عليه وسلم went out (of his house). He met Abu Bakr رضى الله عنه and Umar
we à(+). He asked them, "What has brought you out of your houses at this hour?"
They said, "Hunger!" He said, "And I* (too)! By Him in whose hand is my soul, that
which has brought you out has brought me out. Get up!" They both up (and walked
with him): He brought them to the house of a man of the ansars. He was not at
home. His wife saw him and said, "Welcome!" Allah's Messenger صلى الله عليه وسلم said to
her, "Where is so and so?" (He was Abu Haytham) «cal+, She said, "He has gone to
fetch some fresh water for us." At that very moment, the Ansari arrive. On seeing
..
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Allah's Messenger صلى الله عليه وسلم and his two companions (he was delighted and
exclaimed, "Praise belongs to Allah! There is no one to day who has guests more
honourable than I have!"
Then he went and brought them a bunch of dates - ripening, dried and fresh,
saying, "Eat from these!" He took a knife. Allah's Messenger ,leul . said to him,
"Beware, (do) not (slaughter) a milk yielding sheep!" He slaughtered a sheep.
(when it was cooked) they ate from it and had eaten from the bunch and had drunk
رضى الله عنه said to Abu Bakr صلى الله عليه وسلم water till they were satiated. Allah's Messenger
and Umar us an+), "By Him in whose hand is my soul, you will be asked about this
bounty on the day of resurrection! Hunger drove you out of your homes, but you
had not (yet) returned that this bounty come to you (from Allah)."1
COMMENTARY: This hadith establishes many rulings.
.
(i)
If one is confident of the host being friendly then one may take one's
companions along to his home.
(ii)
It is proper to disclose one's difficulty to one's friends and acquaintances
provided it is not in the manner of a complaint, unwillingness, displeasure or
impatience. If one is hungry and unable to devote to worship then it is not only
allowed but also necessary to go out of the house and look for lawful means of
sustenance. Not only may one go to one's such friends who are certain to help
but it is also allowed to ask such people for food frankly, for this kind of
informal request results in closer friendship.
When the poor sahabah (Prophet's Companions) toàn >, could get nothing to eat,
they came to the Prophet Ly,le into. When they saw his bright face and visited him, their
hunger and affliction disappeared. The radiant light of truth made them independent of
food and drink.
(iii)
In times of need, it is allowed to speak to an unknown and unrelated woman
and to listen to her.
(iv)
A woman whose husband is not at home is allowed to let visitors. Into their
home, provided there is no risk involved if the guest comes in, and provided
she is confident of her husband's permission.
(v)
It is mustahab (desirable) to praise Allah when a blessing of bounty descends on
one. It is also mustahab (desirable) to express delight on the arrival of the guests
in their presence.
(vi)
It is mustahab (desirable) to present to the guests fruit or anything sweet before
bringing them the meal.
Nawawi رحمه الله said that even in the time of the prophet صلى الله عليه وسلم people ate to a full
stomach. It is allowed to eat in this way. However, as we know from many ahadith, it is not
allowed to eat to satiation point regularly as a habit, for that will be tantamount to
forgetting the plight of the needy and the poor and to be hard hearted towards them.
On the day of resurrection. Allah will ask His slaves about the blessings He gives them in
this world. Some will find it difficult to account for them, if they had misused them. Some
others will be reminded of the favours and blessings. In either case, He will get them to
reckon for the favours and to say how they had used them.
1 Muslim # 140. 2038.
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وَذُكِرَ حَدِيْثُ أَبيْ مَسْعُوْدٍ كَانَ رَجُلْ مِنَ الْأَنْصَارِ فِي بَابِ الْوَلِيْمَةِ-
And the hadith of Abu Mas'ud us a >> ... is at # 3219 (in the chapter on valimah or
wedding feast).
SECTION II
الفضلُ القَّانِى
THE SIGNIFICANCE OF HOSPITALITY
(٤٢٤٧) وَعَنِ الْمِقْدَامِ بْنِ مَعْدِيْكَرَبَ سَمِعَ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ أَيُّمَا مُسْلِمٍ ضَافَ قَوْمًا فَأَصْبَعَّ
الشَّيْفُ مَخْرُؤُ مَّا كَانَ حَقًّا عَلَى كُلِّ مُسْلِمٍ نَصْرُهُ حَتَّى يَأْخُذَ لَهُ بِقِرَاهُ مِنْ مَالٍِ وَزَرُعِهِ (رَوَاءُ الدَّارِمِىُّ وَأَبُوْدَاوُدَ
وَفِيْ رِوَايَةٍ لَهُ وَآتُّمَا رَجُلٍ ضَافَ قَوْمًا فَلَمْ يَقْرُؤُهُ كَانَ لَهَ اَنْ يَعْقِبَهُمْ بِمِثْلِ قِرَاءُ)-
4247. Sayyiduna Miqdam ibn Ma'dikarib ucan », narrated that he heard the Prophet
, Ale à o say, 'If any Muslim is a guest of a people but morning finds him
deprived of hospitality, then he has a right over every Muslim that he help him by
taking for him from their property and fields the equivalent of the hospitality
which he deserved to get (which is as much as a guest would eat and drink)."
Another version is: "If anyone is a guest of some people who do not serve him as a
guest (giving him no hospitality), then he has the right to pursue them and take
from them (meaning, from their properties) enough to equal the hospitality that
was his due."1
.
COMMENTARY: This hadith also seems to say that hospitality is wajib (obligatory) on the
hosts, however, the facts are otherwise and the same explanation is applicable in this case
as was in the hadith of Uqbah ibn Aamir can+) (# 4254).
EVIL IS NOT REPAID WITH EVIL
(٤٢٤٨) وَعَنْ أَبِ الْأَخْوَصِ الْجُشَمِيِّ عَنْ آَيْءٍ قَالَ قُلْتُ يَا رَسُولَ اللّهِ أَرَأَيْتَ إِنْ مَرَرُتُ بِرَجُلٍ فَلَمُ
يَقْرِنِ وَلَمُ يُضِفْنِى ثُوَّ مَرَّبٍ بَعْدَ ذُلِّكَ أَقْرِيْهِ أَمْ أَجْرِيْهِ قَالَ بَلْ آَقْرِهِ- (رواه الترمذى)
4248. Sayyiduna Abu Ahwas al-Jushami altas, narrated that on the authority of his
father (Maalik ibn Fudalah) us & +, that he submitted, "O Messenger of Allah, if I
go to a man (as a guest) and he fails to give me a reception or hospitality, and
(afterwards) he comes to me, shall I give him hospitality or repay him in the same
coin?" He said, "No, let him have (your) hospitality."2
COMMENTARY: If anyone has treated you badly, it is not for you to treat him as he did.
Rather, the best form of recompense is to do good to him. It is easy to pay back in the some
coin but better to be kind to the unjust.3
ENTER NOT WITHOUT PERMISSION
(٤٢٤٩) وَعَنْ آَنٍَّ أَوْغَيْرِهِ آَكَّ رَسُولَ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِسْتَأْذَنَ عَلَى سَعْدِ بْنِ عُبَادَةً فَقَّالَ اَلسَّلامُ
1 Darimi # 2037, Musnad Ahmad 4-131, and (both version by) Abu Dawud # 3751.
2 Tirmidhi # 2006 (2013)
3 See Bringing up children in Islam, Darul Isha'at, Karachi p 141-144 for examples of Harun Rashid
Zayaul Aabideen etc. on forgiving and overlooking.

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عَلَيْكُمْ وَرَحْمَةُ اللَّهِ فَقَالَ سَعُدْ وَعَلَيْكُمُ السَّلَّامُ وَرَحْمَةُ اللَّهِ وَلَمْ يُسْمِعِ النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى
سَلَّمَ ثَلَاثًا وَرَدَّ عَلَيْهِ سَعُدْ ثَلَاثًا وَلَمْ يُسْمِعْهُ فَرَجَةَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَاتَّبَعَهُ سَعُدْ فَقَالَ يَا رَسُوْلَ
اللَّهِ بِأَنٍ أَنْتَ وَأُقِى مَاسَلَّمْتَ تَسْلِيْمَةً إِلَّ وَهِىَ بِأُذُنَ وَلَقَدْ رَدَدْتُ عَلَيُّكَ وَلَمْ أُسْمِعُكَ أَحْيَبْتُ أَنْ
اسْتَكُثِرَ مِنْ سَلَامِتَ وَمِنَ الْبَرَكَةِ ثُمَّ دَخَلُوا الْبَيْتَ فَقَّرَّبَ لَهُ زَبِيْبًا فَأَكُلَ نَبِىُّ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَلَهَّا
فَرَةَ قَالَ اَكَلَ طَعَا مَكُمُ الْأَبْرَارُ وَصَلَّتْ عَلَيْكُمْ الْمَلْئِكَةُ وَ أَفْطَرَ عِنْدَكُمُ الْقَائِمُونَ (رواه فى شرح السنة)
4249. Sayyiduna Anas رضى الله عنه or a sahabi رضى الله عنه other than him narrated; Allah's
Messenger صلى الله عليه وسلم (on going to his house) asked permission to enter the house
of Sa'd ibn Ubadah رضى الله عنه. He said, (while standing at the door), "As salaam
alaykum wa rahmatullah!" (peace be on you, and Allah's mercy.) Sa'd + +, did
answer, "wa alaykum us salaam wa rahmatullah!" (And, on you be peace, and
Allah's mercy), but he did not speak loud enough for the Prophet صلى اللهعليه وسلم to hear
him. He offered the salaam three times and Sa'd wan>, responded three times but
صلى الله عليه did not let him hear. (He deliberately kept his voice down) So, the Prophet
follow him and submitted, "O Messenger of رضى الله عنه turned back to go. Sa'd وسلم
Allah, may my parents be ransomed to you, every time you gave the greeting of
salam, my both ears heard you and I did, indeed, respond to you, but did not let you
hear me because I loved to receive more of your (greeting of) salaam (peace) and
blessings.
Then, they entered the house and he presented to him raisins. Allah's Prophet ano
: رضى الله عنه (ate them. When he had eaten, he prayed (for Sa'd عليه وسلم
'May (Allah's) pious people eat your food! May the angels invoke blessings on you!
And may they who are fasting have iftar with you!'1
BETTER TO HAVE GUESTS WHO ARE RIGHTEOUS
(٤٢٥٠) وَعَنْ آتِيٍ سَعِيْدٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَثَلُ الْمُؤْمِنِ وَمَثَلُ اَلْإِيْمَانْ كَمَعَلِ الْفَرَسِ فِي
أَخِيَّتِهِ يَحُوُلُ ثُمَّ يَرْجِعُ إِلَى أَخِيَّتِهِ وَإِنَّ الْمُؤْمِنَ يَسْهُوُ ثُّ يَرْجِعُ إِلَى الْإِيمَانْ فَأَطْعِمُوْا طَعَامَكُمُ
الْآَتْقِيَاءَ وَأَوْلُوا مَعْرُوْفَكُمُ الْمُؤْمِنِينَ (رَوَاهُ الْبَيْهَقِىُّ فِيْ شُعَبِ الْإِيْمَانٍ وَأَبُوْ نُعَيٍُ فِى الْحِلِيَّةِ)-
4250. Sayyiduna Abu Sa'eed رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "The
believer and faith are like the horse that is tethered to its stake. It circles round only
to return to its stake. So, too, the believer errs and is negligent only to returns to
faith. Let the pious partake of your food and let the believers have your favours."2
COMMENTARY: The Arabic word aakhiyah (1-1) is a hitching stake with a ring, or a post,
to which animals are tethered. Fodder is placed around for them to graze. Just as a horse
moves around the pole, a believer is attached to faith. He may go further or come closer to
it but he never detaches himself from faith. Sometimes he attains nearness to Allah by
performing righteous deeds and sometimes he is distanced because of his sins. But, he
1 Sharh us Sununh (Holy Prophet's practice), Musnah Ahmad 3-138.
2 Shu'ab ul Eeman of Byhaqi # 10964, Musnad Ahmad 3-55, Al Hilyah of Abu Nu'aym 8/179.

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never separates from faith. If he falls into sin, he regrets and seeks forgiveness and makes
amends for him missed acts of worship. Thereby, he regains the degree of perfect faith.
The next sentence; 'Let the pious partake of your food' is actually a resultant clause of a
concealed conditional clause. It is Adopt means to reinforce such things as are links
between you and faith. One of the best ways to do it is to be hospitable to guests and
entertain them. While it is allowed to feed any hungry person, it is best to feed such a
hungry person who is pious and God fearing. Moreover, when a pious person engages in
worship after eating your food then some of the reward will be given to you too. Besides,
he will pray for you and his supplication will be approved.
Apart from that, kindness and help may be extended to every Muslim. It is as the
concluding sentence sums up: 'Let the believers have you favours.
SITTING ON THE KNEES
(٤٢٥١) وَعَنْ عَبْدِ اللَّهِ ابْنِ بُسٍْ قَالَ كَاتَ لِلِنَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَضْعَةٌ يَجْمِلُهَا أَرْبَعَةُ رِجَالٍ يُقَالُ لَهَا
الْغَزَّاءُ فَلَمَّا أَصْحُوْا وَسَجَدُوا النُّخِى أُتِ بِتِلْكَ الْقَضْعَةِ وَقَدْ تُرِدَ فِيْهَا فَالْتَّقُّوْا عَلَيْهَا فَلَمَّا كَفَرُوا حَتْی تَسُولُ
اللُّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ أَعْرَائِيْ مَا هَذِهِ الْجِلْسَةُ فَقَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ اللّهَ جَعَلَنِيْ
عَبْدًا كَرِيْهَا وَلَمُ يَجْعَلُنِى جَبَّارًا عَنِيْدًا ثُمَّ قَالَ كُلُوا مِن جَوَانِهَا وَدَعُوا ذُرُوَقَّمَا يُبَارِكُ فِيهَا-(رواه ابوداؤد)
4251. Sayyiduna Abdullah ibn Busr رضى الله عنه said that the Prophet صلى الله عليه وسلم had a
large (tub like) dish called gharra. Four men had to carry it. When it was past the
hour of duha and people had offered the salah (prayer) of duha, that dish was
brought, tharid having been prepared in it. The people gathered and sat around it.
When their numbers were very many, Allah's Messenger صلى الله عليه وسلم sat on his
knees (because there was no enough space to sit on (once) a villager asked, "What
kind of a sitting is this?" (It is not worthy of your station to sit in this manner). The
Prophet صلى الله عليه وسلم said, "Indeed, Allah has made me a humble servant (of His). He
has not made me a rebellious tyrant." (This kind of a sitting posture is a means to
observe humility). Then, he said (to those present), "Eat from its sides (the portion
nearest to you) and leave its top (which is the middle portion, till the last). You will
get blessing on it."1
COMMENTARY: Gharra means radiant and bright. The large dish was so called because it
was wide-open and spacious.
EATING TOGETHER
(٤٢٥٢) وَعَنْ وَحْشِيٍّ بْنِ حَرُّبٍ عَنْ آَيْهِ عَنْ جَدِّهِ آَرَّ أَصْحَابَ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالُوا يَا
تَسُوْلَ اللَّهِ إِنَّا نَاكُلُ وَلَا تَشْبَعُ قَالَ فَلَعَلَّكُمْ تَفْتَرِقُوْنَ فَأُلُوا نَعَمْ قَالَ فَاجْتَمِعُوْا عَلَى طَعَامِكُمُ وَاذْكُرُوا
اسْمَ اللّهِ يُبَارَكْلَگُمْ فِيْهِ(رواه ابوداؤد)
4252. Sayyiduna Wahshiy ibn Harb &t >, reported from his father that his
(Wahshiy's) al 4>> grandfather narrated that the sahabah (Prophet's Companions)
1 Abu Dawud # 3773.
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submitted. "O Messenger of Allah, we do صلى الله عليه وسلم of Allah's Messenger رضى الله عنهم
eat (much) but we are not satiated. He asked, "Perhaps you eat separately." They
submitted, "Yes!" He said, "So, sit together at your food and mention the name of
Allah. There will be blessing in it for you."1
COMMENTARY: The grandfather of wahshiy ibn Harb aus, had also the same name,
Wahshiy ibn Harab usd +). He is the same Wahshiy who had fought in the Battle of Uhud
on the side of the infidels and had killed the uncle of the Prophet صلى الله عليه وسلم , Sayyiduna
Hamzah رضى الله عنه son of Abdul Muttalib. He (Hamzah) رضى الله عنه was the Sayyidus shuhada -
chief of the martyrs.
Afterwards, Allah guided him and he embraced Islam. As a Muslim, he achieved a great
things for Islam. He killed and consigned to hell thereby the notorious false claimant to
prophethood, Musaylamah Kadhdhab.
It is established through, this hadith that eating all by oneself in isolation removes blessings
from food. Eating in company with other people is a means of blessings. To sit together for
a meal and mention Allah's name while eating by saying Bismillah is each by itself a means
of attracting blessings. If both these things are done and people sit together to eat and also
mention the name of Allah at the time of eating then together they will get more blessings.
It will also be a means of making abundant dhikr of Allah.
However, Allah has said in the Quran:
لَيْسَ عَلَيْكُمْ جُنَاْ آَنْ تَأْكُلُوا جَمِيعًا أَوْ أَشْتَانًا
{There is no blame on you whether you eat together or separately.} (24: 61)
This verse perhaps makes a concession or an exception to make it convenient at times.
Also, it make allowance for those who are alone in life.
SECTION III
الفَضْلُ الثَّالِثُ
BASIC NEED & RIGHT OF MAN
(٤٢٥٣) عَنْ أَبِيْ عَسِيْبٍ قَالَ خَرَجَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيْلًّا فَمَرَّبِيٍ فَدَقَانِي فَخَرَجُتُ إِلَيْهِ ثُمَّ
مَرَّبِاَنٍ بَكْرٍ فَدَ عَاهُ فَخَرَ إِلَيْهِ ثُؤَّ مَرَّ بِعُمَرَ فَدَ عَاهُ فَخَرَجَ إِلَيْهِ ذَا انْطَلَقَ حَتَّى دَخَلَ حَائِظًا لِبَعْضِ الْأَنْصَارِ
فَقَالَ لِصَاحِبِ الْحَائِطِ أَطْعِمْناً بُسْرًّا فَجَاءَ بِعِذْقٍ فَوَضَعَهُ فَأَكَلَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصُحَابُهُ
◌َُّ دَعَا بِمَاءِ بَارِدٍ فَشَرِبَ فَقَالَ لَتُسْأَلُنَّ عَنْ هَذَا النَّحِيُمِ يَوْمِّ الْقِيْمَةِ قَالَ فَاخَذَ عُمَرُ الْعِذْقَ فَضَرَبَ بِهِ
الْأَرْضَ حَتّى تَنَاثَرَ الْبُسْرُ قِبَلَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ يَا رَسُولَ اللَّهِإِنَّا لَمَنْتُوُلُوْنَ عَنْ هُذَا
يَوْمَ الْقِيَامَةِ قَالَ نَّعَمْ إِلَّ مِنْ ثَلَاثِ خِرْقَةٍ كَفَّ بِهَا الرَّجُلُ عَوْرَتَّهُ أَوْ كِسْرَةٍ سَذَّبِهَا جُوْعَتَهُ أَوْ حُجٍْ يَتَدَخَّلُ
فِيْهِ مِنَ الْحُرِّ وَالْقَرِّ رَوَاهُ أَحْمَدُ وَالْبَيَّمَقِيُّ فِيْ شُعُبِ الْإِئْمَانِ.
صلى الله narrated that: one night, Allah's Messenger رضى الله عنه Sayyiduna Abu Aasib .4253
de went out (of his house). He come to me and called one. So I went out to him.
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He next went to Abu Bakr we also, and called him, so he came out too. He then went
to Umar us in+, and called him and he too came out. Then he set off (with us) till he
had entered a garden owned by an ansar. He said to the owner of the garden. "Give
us some fresh dates to eat." He fetched a bunch and laid it down (before us). So,
Allah's Messenger صلى الله عليه وسلم ate as did his sahabah (meaning, we). Then he called
for some cold water, and drank it (as did we drink). Then, he said, "On the day of
resurrection, you will be questioned about this bounty." Umar took the bunch and
struck it on the ground till the fresh dates were scattered in front of Allah's
Messenger صلى الله عليه وسلم and asked, "O Messenger of Allah, shall we be asked about
this on the day of resurrection?" He said, "Yes (about every bounty small or large)
but not about three things; a piece of cloth with which a man covers his private
parts, a scarp of bread with which he alleviates his hunger and a room which he
enters to escape heat and cold."1
COMMENTARY: The ansar could be Abu Haytham usd+, mentioned in hadith# 4246 or
someone else. Umar ws dl+, was driven by awe of the day of requital when he would have
to give account for every little blessing.
The word translated 'room' is (~) (hujr). In some copies of the Mishkat it is (v.) (juhr) which
means a burrow or a den. Hence, in either ease, we should see that it refers to the smallest
possible refuge in which one may retire with difficulty to protect oneself from heat and cold.
STOP EATING NOT BEFORE OTHERS STOP
(٤٢٥٤) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا وُضِعَتِ الْمَائِدَةُ فَلَا يَقُوْمُ رَجُلْ حَتْى
تُرْفَعَ الْمَائِدَةُ وَلَا يَرْفَهُ يَدَهُ وَإِنْ شَبِعَ حَتَّى يَقْرَةَ الْقَوْمُ وَلْيُعْذِرُ فَإِكَ ذَلِك يُخْجِلُ جَلِيْسَهُ فَيَقْبِضُ يَدَه
وَعَلَى أَنْ يَّكُوْنَ لَهُ فِى الَّعَامِ حَاجَةٌ - رَوَاءُ ابْنُ مَاجَةٌ - وَالْبَيَْقِىُّ فِيْ شُعَبِ الإِيمَانِ-
4254. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"When the (dining) mat is placed (and people have sat to eat), no one must get up
from it) till it is removed and no one must withdraw his hand (from eating) even if
he is full, till the other people have finished. If (he has a valid reason and) he does,
then he should present his excuse (for withdrawing from eating or getting up), for,
his companion is embarrassed (when he withdraws) and he (too) will not stretch
out his hand (to eat) though he may have need for more food."2
COMMENTARY: If anyone eats little habitually, then the best course for him is to eat
slowly and with pauses. In this way, he will give company to the others till the end.
(٤٢٥٥) وَعَنْ جَعْفَرِ بْنِ مُحَتَّدٍ عَنْ آَيْهِ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَكُلٌ مَعَّ قَوْمٍ كَانَ
أُخِرَ هُمْ أَكُلًا (رَوَاهُ الْبَيْهِيُّ فِي شُعَبِ الْإِيْمَانِ مُرْسَلًا)-
رضى الله عنه Sadiq) son of (Imam) Muhammad) رحمه الله Sayyiduna (Imam) Ja'far .4255
narrated on the authority of his father that when Allah's Messenger ,,le ano ate
together with other people, he was the last of them to finish eating.3
1 Musnad Ahmad 5-81, Bayhaqi in Shu'ab ul Eeman $ 4601.
2 Ibn Majah # 3295, Bayhaqi in Shu'abul Eeman # 5864.
3 Bayhaqi in Shu'ab ul Eeman # 6037 in mursal forms

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COMMENTARY: Imam Muhammad Baqir att, was a tabi and he had the honour of
listening to ahadith from his honoured father, Imam Zaynul Aabideen us a +, and from
Jabir ibn Abdullah رضى الله عنه.So, this hadith is mursal.
The Prophet صلى الله عليه وسلم timed his eating in such a way that he ate till the last of his
companions ate at the meal. He was considerate to the others.
COMBINING FALSEHOOD WITH HUNGER
(٤٢٥٦) وَعَنْ اسْمَاءً بِنْتِ يَزِيْدَ قَالَتْ أُقِ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ بِطَعَامٍ فَعُرِضَ عَلَيْنَا فَقُلْنَا لَا تَشْتَهِيْهِ
قَالَ لَا تَجْتَمِعْنَ جُوْمًا وَكِذُبًّا-(رواه ابن ماجة)
4256. Sayyidah Asma bint Yazid uca +, narrated that some food was brought to the
Prophet صلى الله عليه وسلم and then (it was) offered to them. They pleaded, We do not
have a desire for it." He said, "Do not have a desire for it." He said, "Do not put
together hunger and falsehood."1
COMMENTARY: If anyone is hungry and desires to eat food but pretends not to need it,
then it is a lie. He is foolish and suffers hunger as well as subjects himself to punishment
for speaking lies.
BLESSINGS DESCEND WHEN PEOPLE EAT TOGETHER
(٤٢٥٧) وَعَنْ عُمَرَ بُنِ الْخُطَابِ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كُلُوُ الجَمِيْهَاوَ لَا تَفَرَّقُوْا فَإِ؛َّ
الْبَرَكَةَ مَعَ الْجُمَاعَةِ - (رواه ابن ماجة)
4257. Sayyiduna Umar ibn Khattab s à +, narrated that Allah's Messenger said,
"Eat together. Do not eat separately, for blessing is with the company."2
RECEIVING & SEEING OFF GUEST
(٤٢٥٨) وَعَنْ أَبِيْ مُرَيْرَةَ قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنَ السُّنَّةِ أَنْ تَّخْرُجَ الرَّجُلُ مَعَ ضَيْفِهِ
الِى بَابِ الدَّارِ (رَوَاهُ ابْنُ مَاجَةً)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4258
said, "It is one of the sunnah (Holy Prophet's practice) that a man should go to the
door of the house alongwith his guest (to see him off and so to receive him)"3
(٤٢٥٩) وَرَوَاءُ الْبَيْهَقِىُّ فِى شُعَبِ الْإِؤْمَانٍ عَنْهُ وَعَنِ ابْنِ عَبَّاسِ وَقَالَ فِي إِسْنَادِهِضُعْفُ.
4259. Sayyiduna Abu Hurayrah رضى الله عنهand Sayyiduna Ibn Abbas رضى الله عنه narrated
the same hadith.4
COMMENTARY: It is a way to honour and serve the guest to receive him at the door and see
him off. In this way, other people of the house too will know that the guest is not a stranger.
It is one of the sunnah (Holy Prophet's practice) in the sense that it is an ancient practice and
1 Ibn Majah # 3298.
2 Ibn Majah # 3287.
3 Ibn Majah # 3358.
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part of sound human nature. Also, it is one of the sunnah (Holy Prophet's practice) of the
-صلى الله عليه وسلم prophet
Bayhaqi has pointed out to a weakness in the isnad but this hadith is transmitted through
many lines of transmission, so it has a strong base. Even otherwise a weak transmission is
accepted to bring out the merits of deeds.
EXCELLENCE OF FEEDING FOOD.
(٤٢٦٠) وَعَنِ ابْنِ عَبَّاسِ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آَخَيْرُ أَسْرَمُ إِلىَ الْبَيْتِ الَّذِىُ يُؤْكِّلُ فِيْهِ مِنَ
الشَّفْرَةِ إِلَى سَنَامِ الْبَحِيْرِ - (رواه ابن ماجة)
4260. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Good comes rapidly to the house where food is served (to guests) - more rapidly
then the knife comes to the hump of the camel."1
COMMENTARY: The hump is the part of the camel from which its meat is cut off. It is very
delicious and eaten with pleasure. Blessing's arrive in a house where a guests is served
quicker than the knife arrives at the hump.
CHAPTER - III
MORE ON THE PREVIOUS CHAPTER
باب
Some copies of Mishkat have the caption for this chapter:
CONCERNING THE EATING OF ONE WHO IS COMPELLED
But most have no caption at all.
وَهُذَا الْبَابُ خَالٍ عَنِ الْفَضْلِ الْأَولِ
(This chapter has no first section).
Some copies of Mishkat have "This chapter has no section I and III.
The correct thing is that he should write "There is no section I" As for section III that is not
at the discretion of the compiler of the Masabih but the compiler of Mishkat himself
decides that. We have examples of this elsewhere.
SECTION II
الفَصلُ الثَّانِى
WHEN COMPELLED
(٤٢٦١) عَنِ الْفُجَيْعِ الْعَامِرِيِّ أَنَّهُ أَتَى النَّبِيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ مَاتَحِلُّ لَنَا مِنَّ الْمَيْتَّةِ قَالَ مَاطَعَا مُكُمُ .
قُلْنَا تَخْتَبِقُ وَنَصْطَبِعُ قَالَ أَبُوْنُعَيْمٍ فَسَرَّهُ لِيْ عُقْبَةٌ قَدْءٌ غُدُوَةً وَقَدُمْ عَشِيَّةً قَالَ ذَاكَ وَآَبِ الْجُوْءُ فَأَحَلَّ لَهُعُ
الْمَيْتَۀ علىهذِهِ الحالِ- (رواه ابوداؤد)
صلى الله عليه narrated that he come to the Prophet رضى اله عنه Sayyiduna Fujay' Aamiri .4261
, (once) and asked, "What is lawful for us (to eat from) among the animals that
have died a natural death?" He asked, "What (quantity) do you eat?" They said,
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"We get a cup of milk in the evening and one cup of milk in the morning.
Abu (Nu'aym said that his teacher Shaykh Uqbah explained the words of hadith
naghtabiq and nastabih to mean these two cups.)
So, he (Allah's Messenger) صلى الله عليه وسلم said, "By my father, this is hunger." So, he
made it lawful for them to eat what had died a natural death given the condition as
they described.1
COMMENTARY: Food is necessary to keep man alive. If he does not get it, or gets it to
such a low level as does not remove his hunger but threatens his very existence, then it
creates a situation which in the terminology of Shari'ah (divine law) is called a condition of
idtirar (compelled by necessity. It is compulsion through physical power). Shari'ah (divine
law) gives permission to one who experiences the condition of idtirar and who can save his
life by eating something forbidden, he must eat it.
In the hadith under discussion, the question asked pertained to this physical compulsion.
What of carrion was lawful for them? The information sought was about the kind of
compulsion that could be defined as a condition of idtirar when the compelled could eat a
naturally dead animal or any other forbidden thing. What is the limit of idtirar and kind of
hunger that would make it lawful to eat the forbidden things. Though the question was
only about the animal that had died a natural death, it covered the forgoing aspects too.
The Prophet صلى الله عليه وسلم gave him a complete answer.
The hadith is translated according to Abu Dawud's version (,Just) (the ya having a fathah).
The version of Tabarani is (cal Jouw) (the ya with a dummah): what condition will make it
permissible to us to eat the forbidden? This makes the intention of the question very clear.
The Prophet صلى الله عليه وسلم asked him how much they got to eat, if at all. If they got nothing,
then it was clearly a case of dire need and compulsion - idtirar. But, if they got something
to eat in some quantity, then it should be seen how much they got to be able to judge
whether that was enough to subsist or their hunger reached a level of compulsion. The
plural form of you was used by the Prophet ylas in asking this question to from out
about the community concerned though only one man had asked the question. (He was
fujah Aamiri) رضى الله عنه .The Prophet صلى الله عليه وسلم meant them to know that the ruling applied
to all people experiencing such circumstances. In his reply, fujay usan >), too used the same
number: 'They said .... '
The words nastabih, and naghtabiq are derived from (3.>) and ghabuq, eating in the
morning and eating in the evening, respectively, one cup of milk each.
The Prophet's ,4l alo words, 'By my father ... ' may seen surprising but at that time, it
was not forbidden to swear on others besides Allah. Or, since it had been a custom with the
Arabs, the Prophet صلى الله عليه وسلم spoke these words out of habit, without intention.
.
Since they had only one cup of milk in the evening and one in the morning, the Prophet
jule is declared that it was lawful for them to eat an animal that had died of natural death.
He meant that the two cups were not sufficient for them, and they were through a
condition of idtirar.2
1 Abu Dawud # 3817.
2 See verses: 2: 173, 5: 3 and 6: 138-144 and explanation thereon in the Ma'ariful Quran Mufti
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(٤٢٦٢) وَعَنْ أَبِيٍ وَاقِدٍ اللَّيْهِ آَكَّ رَجُلًا قَالَ يَا رَسُوْلَ اللَّهِ إِنَّا نَكُوُُ بِأَرْضٍ فَتُصِيْنَا بِهَا الْمَخْمَصَّةُ
فَمَتى يَحِلُّ لَنَّا الْمَيْتَةُ قَالَ مَالَمْ تَقْطَبِحُوْا أَوْ تَخْتَّبِقُوْا أَوْ تَحْتَفِؤًا بِهَا بَقُلَّا فَشَأْنَكُمُ بِهَا مَعْنَاهُ إِذَالَمْ تَجِدُوًا
صَبُوْحًا أَوْ غَبُوْقًا وَلَمْ تَجِدُوًا بَقْلَةٌ تَأْكُوْ نَهَا حَلَّتْ لَكُمُ الْمَيْتَةُ - (رواه الدارمى)
4262. Sayyiduna Abu Waqid Laythi us at >> narrated that a man submitted, 'O
. Messenger of Allah, sometimes, we come to a land where we (do not get anything to
. eat and we) suffer hunger. When does it become lawful for us to eat animals that
have died a natural death?" He said, "when you do not find anything (to eat or
drink) till morning or till evening, or nothing is found there of vegetables (where
you have landed), you are in the condition of idtirar (compulsion and it would be
lawful for you to eat carrion."
(The narrator of the hadith expounds it briefly) This means that if you do not get
anything to drink (or eat( during the day or during the night, and do not get
vegetable (of any kind grass, leaves of trees) that you might eat from (and save your
lives), then carrion is lawful to you.1
COMMENTARY: These two traditions, one after the other, have been interpreted by the
imams in different ways.
Imam Abu Hanifah ald, said that it will be lawful to eat the animals that have died a
natural death when one is likely to die of hunger and it will be allowed to eat only
enough to survive.
Imam Shafi'I alta>, says the same thing in one of his verdicts.
So, on the face of it, this ruling depends on severity and scarcity. But truly taqwa (piety)-
righteousness - lies in observing it.
On the other hand, Imam Maalik ava, Imam Ahmad alder, and Imam Shafi'I ales), in his
second verdict, say that if anyone does not get so much to eat (or drink) as would fill his
belly and he has a desire for food then it is lawful to him to eat animals that have died a
natural death, till he fulfils his need. This ruling is more lenient and more easy.
Thus according to Imam Abu Hanifah ans, the criteria is extreme compulsion in which the
compelled may eat only what will enable him to survive. The other imams say that the
criteria is to gain strength or energy and to eat to the point of satiation. They rely on the first
hadith (# 4261) in which the man could get a cup of milk in the morning and a cup of milk in
the evening. Surely, that was not enough to Satiate though it could save his life. This means
that when one is driven by compulsion, it becomes permissible to eat an animal that has died
a natural death but it does not satiate yet it is lawful to eat enough to get energy.
Imam Abu Hanifah al , on his part, relies on the second hadith as explained in the
foregoing lines. As for the first hadith, he says that the single cup of milk in the morning
and in the evening was available to the entire community there, not to each person. The
plural number in (Sub) (food of you all) makes it clear.
The question of Fujay wan », Aamiri was not for himself. Rather, he had asked on behalf of
all the people. This is why he too used the plural number (wu) (what is lawful for us) and
did not say (for me). Clearly, one cup cannot be enough to save lives of many people. In
1 Darimi # 1997, Musnad Ahmad 5-211.

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fact, it is not sufficient to remove hunger of even one man unless each one of them gets one
cup each. That can save the life of each.
CHAPTER - IV
DRINK
بَابُ الْأَشْرِيَةِ
SECTION I
الفَضل الآولُ
DRINKING WITH THREE PAUSES FOR BREATH
(٤٢٦٣) عَنُّ آَنَسٍ قَالَر كَانَ رَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ يَتَنَفَّسُ فِي الشَّرَابِ ثَلَاثًا - مُتَّفَقْ عَلَيْهِ وَزَادَ
مُسْلِْ فِي رِوَايَةٍ وَيَقُولُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّهُ اَرُوِى وَابْرَأُوَاَهْرَأُ-
4263. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم paused
three times to breath while drinking.
The version in Muslim adds: He used to say, "It quenches thirst better, gives more
health (to the body) and is better digested."1
COMMENTARY: This is as the Prophet صلى الله عليه وسلم did often. Sometimes, he took two
breaths. At each breath, he removed his mouth from the glass.
NOT FROM MOUTH OF WATER SKIN
(٤٢٦٤) وَعَنِ ابْنِ عَبَّاسٍ قَالَ تَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ الشُّرُبِ مِنْ فِي السِّقَاءِ- (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .4264*
forbade that one should drink directly from the mouth of the water skin.2
COMMENTARY: To drink water from the mouth of water skin of any source means that
more water is poured out than necessary, water will drop on garments, water will be
swallowed suddenly in large gulps in the belly causing harm, and it is contrary to sunnah
(Holy Prophet's practice).
(٤٢٦٥) وَعَنْ أَنِيِ سَعِيْدِ الْحُدُرِيِّ قَالَ ◌َى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنُ إِخْتَنِاثٍ الْأَ سْقِيَةٍ وَزَادَفِي
رِوَايَةٍ وَاخْتِنَاتُهَا أَنْ يُقْلَبَ رَأُسُهَا ثُؤَّ يُشْرَبَ مِنْهُ- (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed Khudri .4265
, forbade the ikhtinath (which is to invert the heads) of water-skins (and drink
from their heads).
In another version it is added that this means: to turn the mouth of the water skin
and then to drink from it.3
COMMENTARY: This disallowance is with the reasons as mentioned against the previous
hadith. Another reason is that there could be in the water skin at its mouth a poisonous
insect and it might be swallowed with the water. According to another tradition, the
prophet صلى الله عليه وسلم did drink from the mouth of a water skin (# 4281). That sounds
1 Bukhari # 5631, Muslim # 123-2028, Tirmidhi # 1884, Musnad Ahmad 3. 211.
2 Bukhari # 5629, Musnad Ahmad 1-226.
3 Bukhari # 4265, Muslim # 111-2023.
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permission to drink in this way. The ulama (Scholars) explain that the prohibition applies
to larger water skins that have a wider mouth. The Prophet صلى الله عليه وسلم had drunk from the
mouth of a small water skin with a narrow head.
Some ulama (Scholars) say that the disallowance pertains to making a habit of it and
drinking from the mouths of water skins regularly. If anyone drinks from their mouths
regularly, a bad odour is created there. But, it is not disallowed to drink from them seldom.
It is also suggested that permission pertains to necessity and emergency when there is no
other means to drink. Once, a snake is reported to have emerged from mouth of a water
skin. There also is a suggestion that in the beginning people drank from the mouth but it
was forbidden thereafter.
DO NOT DRINK STANDING
(٤٢٦٦) وَعَنْ آَنَسٍ عَنِ النَِّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّه ◌ََّى أَنْ يَشْرَبَ الرَّجُلُ قَائِمًا- (رواه مسلم)
4266. Sayyiduna Anas رضى الله عنه reported about the Prophet صلى اللهعليهوسلم that he forbade
that anyone should drink standing.1.
(٤٢٦٧) وَعَنْ آَيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَشْرَبَنَّ أَحَدْ مِنْكُمُ قَائِهَا فَمَنُ نَسِّ
مِنْكُمُ فَلْيَسْتَقئ- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4267
said, "No one of you must drink standing. If any of you forgets then he must vomit."2
COMMENTARY: The command the vomit is not wajib (obligatory). Rather, it is mustahab
(desirable).
Qadi alas, said that the prohibition to drink standing is actually to encourage one to follow
a better way (which is to sit and drink). This prohibition is not nahi tahrimi.
One must not imagine that is haram (unlawful) to drink standing. Hence, this hadith does
not contradict the hadith that the Prophet صلى اللهعليه وسلم drank standing once or twice.
PROPHET صلى الله عليه وسلم DRANK ZAM ZAM STANDING
(٤٢٦٨) وَعَنِ ابْنِ عَبَّاسِ قَالَ آتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِدَ لُوٍ مِنْ ماءِ زَمْزَمَ فَشَرِبَ وَ هُوَ فَائِهُ-
(متفق عليه)
468. Sayyiduna Ibn Abbas رضى الله عنه said, "I brought the Prophet صلى الله عليه وسلم a bucket
of zamzam water and he drank it standing."3
COMMENTARY: He drank it standing to respect the water of zamzam. Or there may have
been a crowd of people making it impossible to sit. Or, the place may have been wet with
water leaving no place to sit. Or, he merely wanted people to know that it is allowed to do so.
MUSTAHAB TO DRINK RESIDUE WATER OF ABLUTION & ZAMZAM STANDING
(٤٢٦٩) وَعَنْ عَلِيٍّ أَنَّهُ صَلَّى الَّهْرَ ثُمَّ قَعَدَفِي حَوَائِجِ النَّاسِ فِيْ رَحْبَةِ الْكُوْفَةِ حَتَى حَضَرَتْ صَلْوَةُ الْعَصْرِ ثُؤَّ
1 Muslim # 113-2024, Tirmidhi # 1879.
2 Muslim # 116. 2026.
3 Bukhari # 5617, Muslim # 120-2027.

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اُِ بِمَآءٍ فَشَرِبٍ وَغَسَلَ وَجْهَهُ وَيَدَيْهِ وَذَكَّرَ رَأْسَهُ وَرِجُلَيْهِ ثُمَّ قَامَ فَشَرِبَ فَضْلَهُ وَهُوَ فَائِهُ ثُمَّ قَالَ إِّ
أُنَا سَايَكُرَ هُوْتَ الشُّرُبَ قَائِمًّا وَإِثَّ النَِّىَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَنَّةً مِثْلَ مَا صَنَعُتُ - (رواه البخارى)
4269. Sayyiduna Ali us à +, is reported to have offered the salah (prayer) of zuhr
and then sat down over an assembly to look into the problems of the people in a
spacious and elevated ground Kufah (giving order and passing judgements) till it
was time for the salah (prayer) of asr. The, water was brought to him. He drank
some of it and (to perform ablution) washed his face and hands.
The narrator added (that he wiped) 'his head and' (washed) 'his feet.'
Then, he stood up and drank the remaining (water) while standing, saying, "Some
صلى الله عليه وسلم people hold that it is disliked to drink while standing but the prophet
had done what I have done (now to emulate him)."1
COMMENTARY: The sub-narrator may not have remembered whether the preceding
narrator mentioned wiping of head and washing of feet or wiping feet. Sayyiduna Ali al>,
As may have washed his feet lightly. (One tradition mentions in this manner). Or, he was
wearing socks that allowed him to wipe his feet.
He was already standing when he drank the remaining water and this is mentioned again
for emphasis.
The Prophet صلى الله عليه وسلم and the sahabah are known to have drunk water standing too. We
صلى اللهعليه وسلم have mentioned this about the Prophet
It is reported by Jubayr ibn Mut'im wdl +, in Muwahib Ludayniyah that Abu Bakr (RO also
رضى الله عنه Ali ,رضى الله عنه has mentioned the same thing about umar رحمه الله did so. Imam Maalik
.رضى الله عنه and Uthman
So, the u lama rule that the disallowance to drink water standing is of the form of nahi
tanzihi (forbidden nearer to lawful) (not unlawful, but nearer lawful). Or, it is disallowed
to make a habit of drinking in a standing posture.
The water of zamzam and the residual water of ablution are exceptions. Rather, it is
mustahab (desirable) to drink them standing. This is asserted in some juristic rulings.
MUKRUH TO PUT MOUTH ON THE VESSEL
(٤٢٧٠) وَعَنْ جَابِرٍ آَتَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ عَلَى رَجُلٍ مِنَ الْآَنْصَارِ وَمَعَهُ صَاحِبْ لَّهُ فَسَلَّمَ فَرَأَّ
الرَّجُلُ وَهُوَ يُحْوِّلُ الْمَآءَ فِي حَائِطٍ فَقَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنْ كَانَ عِنْدِيٍ مَاْ بَاتَ فِي شَنَّةٍ وَإِلَّا
· كَرَعُنَا فَقَالَ عِنْدِىٌ مَاءٌ بَاتَ فِي شَنٍّ فَانْطَلَقَ إِلَى الْعَرِيْشِ فَسَكَّبَ فِي قَدْجَ مَاءٌ ثُمَّ حَلَبَ عَلَيْهِ مِنْ دَاچٍِ
فَشَرِبَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تُؤَّ أَعَادَ فَشَرِبَ الرَّجُلُ الَّذِى جَاءَ مَعَه-(رواه البخارى)
4270. Sayyiduna Jabir رضى اله عنه narrated that the Prophet صلى الله عليه وسلم visited a man of
the Ansar (once, meaning Abu Haytham us an », as stated previously) along with a
companion of his (Abu Bakr) us à +, He offered salam and the man who was
watering his garden, gave a response. The Prophet صلى الله عليه وسلم asked him, "If you
have water left overnight in an old water skin, we would drink it, otherwise we
1 Bukhari # 5616.
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shall sip some from a streamlet (or a river)." He submitted, "I do have water that has
remained overnight in an old water skin." He went to a make shift shed (for plants,
etc.) and poured some water into a jug and added some milk to it after milking a
صلى الله And, the prophet صلى الله عليه وسلم (.domestic sheep. (He presented it to the Prophet
atle drank it. Then, he returned (with another of the same) and the man (Abu
Bakr) رضى الله عنه who was wit h the Prophet صلى الله عليه وسلم drank it.1
COMMENTARY: The Prophet صلى الله عليه وسلم said, "We shall drink water from a (كرع) (kura)."
It is a pond where rain water accumulates. A streamlet is also so called. The meaning is that
they would drink directly from the reservoir without a vessel. Some people say that (¿s) is
to drink directly into the mouth as animals do without hands even.
Suyuti alas, says that, according to this hadith, it is allowed to drink in this manner. But, a
hadith in Ibn Majah forbids (Es) (drinking directly with the mouth).2
This means that the hadith in Ibn Majah is based on nahi tanzihi (forbidden nearer to
lawful) while this hadith merely shows that in exigencies it is allowed to drink in this
manner. (Normally, it is makruh (disapproved) to drink with the mouth, licking like
animals but in times of need, it is allowed).
FORBIDDEN TO USE GOLD &SILVER UTENSILS
(٤٢٧١) وَعَنْ أُمِّ سَلَمَةً أَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ الَّذِى يَشْرَبُ فِي أُنِيَّةِ الْفِضَّةِ إِأَّمَا يُجُرُچِرُ
فِي بَطْنِهِ نَارَ جَهَنَّمَ - مُتَّفَقُّ عَلَيْهِ وَفِي رِوَايَةٍ لِمُسْلِمٍ - إِنَّ الَّذِى يَأْكُلُ وَيَشْرَبُ فِ أَنِيَّةِ الْفِضَّةِ وَالذَّهَبِ۔
4271. Sayyidah Umm Salamah رضى الله عنه narrated that Allah's Messenger رضى الله عنه said, "He
who drinks from silver vessels has nothing but the fire of hell bubble in his belly."
Another version in Muslim has (his words): 'He who eats and drinks from vessels
of silver and gold .. ' (the same thing happens to him).3
COMMENTARY: The ulama (Scholars) and the imams are unanimous that eating or
drinking in silver vessels is forbidden to all, man and woman. It is also forbidden to use
these vessels or containers, for ablution, to keep in them and apply there from scent (itr) to
keep in them a huqqah and smoke from them, and to put them to other such uses. If any
eatable or drink is preserved in a gold or silver vessel but taken out of it and put in another
vessel from which it is eaten or drunk then it is allowed. If oil or scent is taken out (from
the gold or silver container on to the left palm and thence applied with the right hand, then
that is allowed. But, it is not allowed to take it out of the gold or silver container onto either
hand and apply it there from directly.
According to the Hidayah, it is allowed to drink from a silver vessel, provided it is silver
plated (and there is no silver) at the place on it that will touch the mouth. The same applies
to a vessel of gold or silver on which the place that will touch the mouth is plated or gilt
with gold or silver to strengthen it (not to decorate it).
(٤٢٧٢) وَعَنْ حُذَيْفَةً قَالَ سَمِعْتُ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَا تَلْبَهُوا الْخُرِيْرَ وَلَّا الدِّيْبَاءَ وَلَّا
تَشْرَبُوْا فِي أَنِيَّةِ الذَّهْبِ وَالْفِقَّةِ وَلَا تَاكُلُوا فِي صِحَافِهَا فَإِقَّمَا لَّهُمْ فِي الُّدِّنْيَا وَهِىَ لَكُمُ فِي الْآخِرِقِ- (متفق عليه)
1 Bukhari # 5613.
2 Ibn Majah # 3431.
3 Bukhari # 5634, Muslim s# 1-2065.