Indexed OCR Text

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RIYĀD AL-ȘĀLIĶĪN
there were many people, the Messenger of Allah
sat on his knees. A
Bedouin asked: 'What type of sitting posture is this?' The Messenger of Allah
replied: 'Allah & made me an honourable slave and did not make me a
rebellious tyrant.' The Messenger of Allah
then said: 'Eat from the sides
and leave the centre portion, wherein blessings descend." (Abū Dāwūd)
Vocabulary and Definitions
"JI is a bowl from which ten people may eat. Gharra' literally refers to something desired
or luminous. It was called as such because people desired to eat from it or because of its
radiant colour when food was placed in it.
Tharīd refers to pieces of bread mixed with meat gravy.
Commentary
As mentioned in the previous hadith, blessings descend in the middle of a plate, hence one
should endeavour to retain those blessings for as long as possible by eating from the sides.
Another hadith states, "Whoever is blessed in anything, should hold firmly onto it." (Abū
Dāwūd)
Additional Points
V The fact that the Messenger of Allah
sat on his knees especially when there were
many people illustrates his humility and consideration for others.
v It is advisable to eat collectively.
v One should not regard oneself as superior to others.
CHAPTER 108
باب كراهية الأكل متكئا
Chapter on the undesirability of eating reclining
Hadith 746
: (( لاَ آَكُلُ مُتَّكِئاً ))
9
.، قَالَ : قَال رسول الله
عن أَبِي جُحَيْفَةَ وَهْبٍ بن عبد الله ﴿﴾
رواه البخاري .
قَالَ الخَطَّائِيُّ: المُتَّكِىُّ هُنَا: هُوَ الجالِسُ مُعْتَمِداً عَلَى وِطَاءٍ تحته، قَالَ: وأرادَ أنَّهُ لا يَقْعُدُ عَلَى

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RIYĀD AL-ȘĀLIĶĪN
الوِطَاءِ وَالوَسَائِدِ كَفِعْلِ مَنْ يُرِيدُ الإِكْثَارَ مِنَ الطَّعَامِ ، بل يَقْعُدُ مُسْتَوفِزاً لاَ مُسْتَوِتَاً، وَيَأْكُلُ
بُلْغَةً. هَذَا كَلامُ الخَطَّبِيِّ، وأشارَ غَيْرُهُ إِلَى أَنَّ الْمُتَّكِئَ هُوَ المائِلُ عَلَى جَنْبِهِ ، والله أعلم .
Abū Juhayfah Wahb ibn 'Abdillah 4% narrates that the Messenger of Allah
said: "I do not eat reclining." (Bukhārī)
Al-Khattabi said: "One who is 'reclining' in this context refers to one
who is leaning against a mattress that is beneath him." He continues: "The
Messenger of Allah
meant that he did not sit on mattresses and pillows
like a person who intends eating a lot of food; rather, he used to sit upright
without leaning against anything. He used to eat only that amount of food
that would suffice him."
Other scholars are of the opinion that one who is "reclining" refers to a
person who leans on his side when eating. Allah & knows best.
Commentary
Scholars have mentioned various forms of reclining. Two have been mentioned here by Imam
Nawawi s. Other forms include:
- Sitting cross-legged.
- Sitting by placing ones back against a wall or pillow.
- Placing one hand on the ground and leaning on it.
All of these forms are prohibited since eating is a form of worship and requires humility.
Obviously, if one is excused due to some medical reason, then there is no harm in sitting in
any position which will be comfortable.
According to Ibn Qayyim , the harm of reclining and eating is that the food does not
reach the stomach easily. Ibrahim Nakha'] > stated that a person's stomach easily bloats
up by reclining and eating.
To recline and eat is the practice of those who are immersed in luxuries and comfort. Their
objective is not to eat as a necessity, but to fill up their bellies with a variety of food. In
essence, the hadith teaches us that one should not spend excessive amounts of time eating,
but eat according to necessity.
Hadīth 747
جَالِساً مُقْعِياً يَأْكُلُ تَمْراً . رواه مسلم .
وعن أنس طاقته ، قَالَ : رَأَيْتُ رسول الله

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((المُقْعِي)): هُوَ الَّذِي يُلْصِقُ أَلْيَيْهِ بالأرض ، وَيَنْصِبُ سَاقَيْهِ .
Anas agg narrates: "I saw the Messenger of Allah
sitting with both his
thighs upright and eating dates." (Muslim)
This posture is further explained as a person sitting with his buttocks on
the ground while his thighs are upright.
Commentary
Various sitting postures of the Messenger of Allah
whilst eating have been narrated.
Some of these are as follows:
- The above-mentioned position which is referred to as ihtibā'.
- Sitting on both legs.
- Placing the left leg flat down and keeping the right leg upright.
Ihtibā' was the posture generally adopted by the Messengers of Allah
. It indicates that one
will be eating that amount which is sufficient and that one will not be spending excessive
time doing so. It also resembles the sitting posture of slaves and was an indication of the
humility and simplicity of the Messenger
CHAPTER 109
باب استحباب الأكل بثلاث أصابع واستحباب لعق الأصابع، وكراهة مسحها قبل لعقها واستحباب
لعق القصعة وأخذ اللقمة التي تسقط منه وأكلها ومسحها بعد اللعق بالساعد والقدم وغيرها
Chapter on the recommendation of eating with three fingers and
licking the fingers; the dislike for wiping them before licking them; the
recommendation of licking the plate, picking up a fallen morsel of food and
eating it; and wiping the hand on the arm, foot, etc. after licking it
Introduction
The etiquettes of eating outlined here serve to instil the quality of humility within a believer.
A believer appreciates the bounty of food from Allah &s and consumes every morsel of it,
without wasting it.

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Hadith 748
: ((إِذَا أَكَلَ أَحَدُكُمْ طَعَاماً ، فَلاَ يَمْسَحْ
، قَالَ : قَالَ رسولُ الله
عن ابن عباس
أَصَابِعَهُ حَتَّى يَلْعَقَهَا أَوْ يُلْعِقَها )) متفقٌ عَلَيْهِ .
Ibn 'Abbas
š narrates that the Messenger of Allah
said: "When any
of you has completed eating food, he should not wipe his fingers until he
has licked them or had them licked." (Bukhārī, Muslim)
Commentary
This hadith teaches us the desirability of licking one's fingers after eating. One may lick them
himself or they may be licked by one who does not mind licking them such as a spouse,
slave-girl, child, etc.
Ibn Hajar & has stated that to wash one's hands without licking them is prohibited. The
reason for this is that the small particles of food on the fingers will be washed away whereas
they may contain Allah's Je special blessings.
When the food is of a sticky nature or the smell of food remains on one's hands, then one
should wash them as the Messenger of Allah
said, "The blessing of food is in washing
the hands before and after meals." (Abū Dawud, Tirmidhi) In another narration, he
said,
"One who desires that Allah & increases the goodness in his home should wash when his
food arrives and when he finishes eating." (Ibn Mājah, Bayhaqī)
The middle finger should be licked first, then the index finger and lastly the thumb.
Hadith 749
يَأْكُلُ بِثَلاَثِ أصابعَ ، فإذا فَرَغَ لَعِقَهَا
وعن كعب بن مالك ر﴿هُ ، قَالَ : رأيتُ رسولَ الله
. رواه مسلم .
Ka'b ibn Malik 4% narrates: "I saw the Messenger of Allah
eating with
three fingers, and when he finished, he licked them." (Muslim)
Commentary
It is commendable to eat with three fingers. The fourth and fifth finger should not be utilised
unless one is eating foods which are difficult to eat with three fingers such as gravy, etc.
The benefit of eating with three fingers is that one's morsel will be smaller and this will aid
in digestion.
After eating, one should lick one's fingers. 'Allamah 'Ainī "> stated that the action of licking

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RIYĀD AL-ȘĀLIĶĪN
the fingers is a sign of being appreciative of the bounties of Allah &s and that licking them
repels pride.
To regard licking of the fingers after meals as despicable is extremely dangerous because to
despise any action of the Messenger of Allah
is tantamount to kufr (disbelief).
Hadīth 750
﴾ أمر بلعق الأصابع والصحفة، وقال: (( إِنَّكُمْ لاَ تَدْرُونَ
: أنّ رسول الله
وعن جابر نقدا
في أيِّ طَعَامِكُمُ الْبَرَكَةُ )) رواه مسلم .
Jābir 4% narrates that the Messenger of Allah
ordered that the fingers
and the plate be licked, and he said: "You do not know in which portion
of your food the blessings lie." (Muslim)
Commentary
The reason for licking of the fingers and plate is in order to derive the full blessings of the
food. Since one does not know where the blessings of the food are, he should not waste
any portion of it. Another reason why the fingers and plate should be cleaned properly is
that each food particle is a bounty from Allah &s and discarding it is an act of ingratitude
towards Allah, the Provider.
If particles such as rice are stuck to the pot, they should be removed and eaten. If this is
difficult they should be placed outside so that animals, birds and insects may consume them.
Hadith 751
وعنه : أَنَّ رسول الله ﴿، قَالَ: ((إِذَا وَقَعَتْ لُقْمَةُ أَحَدِكُمْ، فَلْيأخُذْهَا فَلْيُمِطْ مَا كَانَ بِهَا
مِنْ أَذىَ ، وَلْيَأْكُلُهَا، وَلاَ يَدَعْهَا لِلشَّيْطَانِ، وَلاَ يَمْسَحْ يَدَهُ بِالمِنْدِيلِ حَتَّى يَلْعَقَ أَصَابِعَهُ ، فَإِنَّهُ
لاَ يَدْرِي فِي أَيِّ طَعَامِهِ البَرَكَةُ )) رواه مسلم .
Jābir 4% narrates that the Messenger of Allah
said: "If a morsel of food
of one of you falls, he should pick it up, remove any dirt that may be on
it, and eat it. He should not leave it for Shaitan. He should not wipe his
hand with a cloth until he has licked his fingers because he does not know
in which portion of his food the blessings lie." (Muslim)
Commentary
If a morsel of food falls to the ground while eating, one should pick it up and consume it.

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One should not regard this as reprehensible or blameworthy because the fallen morsel is
from the same food that one is consuming. It is also possible that the blessings of the food
lie in the fallen morsel. If one picks up a fallen morsel regarding it to be a Sunnah, he will
be greatly rewarded. Scholars state that doing so is a sign of humility and appreciation for
the bounties of Allah &s.
If there is some dirt on the fallen morsel, then one should clean it and then eat it if it is
possible to do so. If not, then one should place it in such a place where animals, insects or
birds may consume it.
Ma qal ibn Yasār
was once having meals when a morsel of food fell to the ground. He
lifted it up, removed whatever dirt was on it and ate it up. Some of the leaders of the area
he was in began staring at him. Someone said to him, "May Allah make our leader prosper!
These noble people are staring at you for picking up that morsel whereas there is so much
of food in front of you." He retorted, "I will not leave out an action which I heard from the
Messenger
for these foreigners. We command one another that whenever a morsel falls
to the ground, he should pick it up, remove whatever dirt is on it and eat it. He should not
leave it for Shaitan." (Ibn Mājah, Dārimī)
Hadith 752
، قَالَ : ((إِنَّ الشَّيْطَانَ يَحْضُرُ أحَدَكُمْ عِنْدَ كُلِّ شَيْءٍ مِنْ شَأْنِهِ ،
وعنه : أنَّ رسول الله ﴿ـ
حَتَّى يَحْضُرَهُ عِنْدَ طَعَامِهِ ، فإذَا سَقَطَتْ لُقْمَةُ أحَدِكُمْ فَلْيَأْخُذْهَا فَلْيُمِطْ مَا كَانَ بِهَا مِنْ أذىً
، ثُمَّ لِبَأْكُلُهَا وَلاَ يَدَعْهَا لِلشَّيْطَانِ ، فإذا فَرَغَ فَلْلْعَقْ أصابِعَهُ ، فإنَّهُ لا يَدْري في أيِّ طعامِهِ
البَرَكَةُ )) رواه مسلم .
Jābir
s narrates that the Messenger of Allah
said: "Shaitan is with
each one of you in whatever he does, even when he is eating. If a morsel
of food of any of you falls, he should pick it up, remove any dirt on it, and
then eat it. He should not leave it for Shaitan. When he finishes, he should
lick his fingers because he does not know in which portion of his food the
blessings lie." (Muslim)
Commentary
The hadith reminds us that Shaitan persistently tries to lead man towards the disobedience
of Allah &S. If a person recites 'bismillah' at the time of eating, then he is saved from the
snares of Shaitan.

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According to some scholars, Shaitan literally eats the fallen morsel of food. According to
others, this has a metaphorical meaning: not eating the fallen morsel and regarding it as
shameful is a sign of pride, which is due to satanic influence.
Hadīth 753
وعن أنسِ ﴿ّهُ، قَالَ: كَانَ رسولُ اللهِ ﴿ إِذَا أَكَلَ طَعَاماً، لَعِقَ أصَابِعَهُ الثَّلاَثَ ، وقال : ((
إِذَا سِقَطَتْ لُقْمَةُ أَحَدِكُمْ فَلْيَأْخُذْهَا ، ولْيُمِطْ عنها الأذى ، وَلَيَأْكُلُهَا، وَلاَ يَدَعْهَا لِلْشَّيْطَان ))
وأمَرَنا أن نَسْلُتَ القَصْعَةَ ، وقال : ((إِنَّكُمْ لا تَدْرُونَ فِي أِّ طَعَامِكُمُ الْبَرَكَةُ )) رواه مسلم .
Anas
s narrates that when the Messenger of Allah
used to eat food,
he would lick his three fingers. He said: "If a morsel of food of any of you
falls, he should pick it up, remove any dirt on it, and eat it. He should not
leave it for Shaitan." He commanded us to lick the bowl and said: "You do
not know in which portion of your food the blessings lie." (Muslim)
Commentary
This hadith reinforces the key concept that one should humble oneself before the bounties
of Allah &S. It also teaches us that barakah is attained from consuming every portion of the
food and not allowing any of it to go to waste.
Hadith 754
وعن سعيد بنِ الحارث: أنّه سأل جابراً ﴿لَّهُ عنِ الوُضُوءِ مِمَّا مَسَّتِ النَّارُ، فَقَالَ: لَا ، قَدْ
لا نَجِدُ مِثْلَ ذَلِكَ الطَّعامِ إِلَّ قليلاً، فإذا نَحْنُ وجَدْنَاهُ ، لَمْ يَكُنْ لنا مَنَادِيلُ
كُنَّا زَمَنَ النبيِّ ﴿
إِلاَ أْكُفَنا ، وسَواعِدَنَا، وأقْدَامَنَا، ثُمَّ نُصَلِّي وَلاَ نَتَوَضَّأُ . رواه البخاري .
Sa'īd ibn al-Harith narrates that he asked Jābir 4% about performing wudū'
due to eating something which had been cooked by fire. He said: "No. We
would rarely have such food in the time of the Messenger of Allah
When
we did have such food, we did not have towels (to wipe our hands). We
used our palms, forearms and feet and we would then offer salah without
performing wudū'." (Bukhārī)
Commentary
Some ahadith indicate that one should perform wudū' after eating food which is cooked by
fire, however all the four Imams of Figh agree that this law no longer applies. Those narrations
which indicate that one should make wudu' have been regarded as abrogated or the literal

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meaning of wudu' is taken, namely one should wash his hands and mouth. Alternatively, it
is regarded as Mustahab (desirable) to make wudu' after eating such food.
The fact that the Sahabahde
rarely ate food cooked by fire shows that they lived very
simple lives.
CHAPTER 110
باب تكثير الأيدي عَلَى الطعام
Chapter on many hands sharing food
Hadith 755
: ((طَعَامُ الاثنينِ كافِي الثلاثةِ ، وطَعَامُ
عن أَبي هريرة ﴿ته، قَالَ : قَالَ رسول الله
الثَّلاَثَةِ كافي الأربعة )) متفق عَلَيْهِ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "Food for
two suffices for three, and food for three suffices for four." (Bukhārī, Muslim)
Commentary
The hadith encourages eating in a group as this draws divine blessings. Eating together creates
generosity, unites hearts and encourages a person to give preference to others over himself.
Some scholars have explained this hadith to mean that a person should not eat to his fill,
however he should eat to the extent of necessity and invite others to join him in the meal.
It could also mean that when eating together, the quantity of food will be adequate due to
the blessings of the gathering.
Hadith 756
، يقول : ((طَعَامُ الوَاحِدِ يَكْفِي الاثْنَيْنِ ،
وعن جابر طلّه ، قَالَ : سَمِعْتُ رسول الله
وَطَعَامُ الاثْنَيْنِ يَكْفِي الأَرْبَعَةَ، وَطَعَامُ الأَرْبَعَةِ يَكْفِي الثَّمَانِيَةَ )) رواه مسلم .
Jābir
narrates: I heard the Messenger of Allah &
saying: "Food for
one suffices for two, and food for two suffices for four, and food for four
suffices for eight." (Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
This hadith does not contradict the preceding hadith because such differences may occur due
to the varying nature of people and conditions.
CHAPTER 111
باب أدب الشرب واستحباب التنفس ثلاثاً خارج الإناء وكراهة التَّنَفّس في الإناء واستحباب إدارة
الإناء عَلَى الأيمن فالأيمن بعد المبتدئ
Chapter on the etiquette of drinking and the recommendation of taking
three breaths outside the container and the detestability of breathing into
the container; and the recommendation of passing the container around to
those on the right
Hadith 757
كَانَ يَتَنَفَّسُ في الشَّرابِ ثَلاثً . متفق عَلَيْهِ .
عن أنس له : أنَّ رسول الله
يعني : يتنفس خارجَ الإناءِ .
Anas agg narrates that the Messenger of Allah
used to take three breaths
while drinking. (Bukhārī, Muslim)
In other words, he used to take three breaths on the outside of the utensil.
Commentary
This means that the Messenger of Allah
would not drink in one gulp. He would drink a
little, move the utensil away from his mouth, breathe, then drink a second time, again move
the utensil away from his mouth, breathe again, and then drink the remaining water. From a
health perspective, this is more effective in quenching the thirst and allowing the stomach
to digest the liquid.
Hadith 758
: ((لاَ تَشْرَبُوا وَاحِداً كَشُرْبِ الْبَعِيرِ ، وَلَكِنِ
وعن ابن عباس ﴿هَا ، قَالَ : قال رسول الله
اشْرَبُوا مَثْنَى وَثُلاَثَ، وَسَمُّوا إِذَا أَنْتُمْ شَرِبْتُمْ، وَاحْمَدُوا إِذَا أَنْتُمْ رَفَعْتُمْ )) رواه الترمذي ،
وقال : (( حديث حسن )) .

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RIYĀD AL-ȘĀLIĶĪN
Ibn 'Abbas
narrates that the Messenger of Allah
said: "Do not drink
in one gulp like a camel. Rather drink taking two or three breaths. Take
the name of Allah &s when you begin to drink and praise Allah &s when
you finish drinking." (Tirmidhī)
Commentary
The hadith teaches us that we should drink liquids in two or three sips and not all at once.
It also teaches us that a person should recite 'bismillah' when he commences drinking and
'alhamdulillah' after drinking. Another du'a' which the Messenger of Allah
recited after
drinking water was,
الحمد لله الذي سقانا عذبا فراتا برحمته ولم يجعله ملحا أجاجا بذنوبنا
"All praises are due to Allah who has granted us sweet, palatable water by
His mercy to drink, and He has not made it salty and bitter due to our sins."
(Hilyat al-Awliyā')
Hadith 759
﴿ نَهَى أنْ يُتَنَفَّسَ في الإناءِ . متفق عَلَيْهِ .
وعن أَبِي قَادَة ◌ِلّهُ : أنَّ النبيَّ
يعني : يتنفس في نفس الإناءِ
Abū Qatadah 4% narrates that the Messenger of Allah
forbade breathing
into the utensil. (Bukhārī, Muslim)
This means that it is prohibited to breathe into the utensil itself.
Commentary
Man inhales oxygen and exhales carbon dioxide. The latter contains poisonous chemicals,
hence by breathing into a drinking vessel in order to cool it, allows harmful gases to enter the
stomach. It is amazing that the Messenger of Allah
taught us such valuable prescriptions
for the preservation of good health, which doctors only came to know of many centuries later.
In addition, breathing or exhaling into food or drink may cause saliva to enter it causing
inconvenience to oneself or others who may be sharing the utensil.
Hadith 760
أَتِيَ بِلَبَنِ قَدْ شِيبَ بماءٍ ، وَعَنْ يَمِينِهِ أَعْرَابِيٌّ ، وَعَنْ يَسَارِهِ
وعن أنس ◌ّهُ: أنَّ رسول الله

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أَبُو بَكْر ◌َهُ، فَشَرِبَ، ثُمَّ أَعْطَى الأَعْرابِيَّ، وقال : ((الأَيْمَنَ فالأَيْمَنَ )) متفق عَلَيْهِ .
قَوْله : (( شِيب )) أيْ : خُلِطَ
Anas
> narrates that milk which had been mixed with water was brought
to the Messenger of Allah
A Bedouin was sitting to his right and Abū
Bakr å
% to his left. He
drank some and then gave it to the Bedouin,
saying: "The one to the right, and then the one to his right." (Bukhārī, Muslim)
Commentary
The hadith teaches us that when distributing anything, those on the right should be given
preference to those on the left, even if the latter are higher in status than the former. For
this reason, in this hadith, the Messenger of Allah
gave preference to the Bedouin over
the greatest person after the Messengers, Abu Bakr
This also testifies to the fairness
and justice of the Messenger of Allah
Water is commonly added to milk in areas of hot climate as this is known to be beneficial for
the health. It is also Sunnah to drink milk in which water is added, such as yoghurt. Those
ahādīth which prohibit mixing water to milk relate to the sale of milk because this is a form
of deception.
Hadith 761
أَنِيَ بِشرابٍ ، فَشَرِبَ مِنْهُ وَعَنْ يَمِينِهِ غُلامٌ ،
وعن سهلٍ بن سعدٍ ﴿هُ : أَنَّ رسول الله
وَعَنْ يَسَارِهِ أَشْيَاتٌ ، فَقَالَ للغُلامِ: ((أَتَأْذَنُ لِي أنْ أُعْطِيَ هُؤُلاءِ؟ )) فَقَالَ الغُلامُ : لا واللهِ
فِي يَدِهِ . متفقٌ عَلَيْهِ .
، لا أُوْثِرُ بَنَصِيبِي مِنْكَ أَحَداً . فَلَّهُ رسول الله
قَوْله : ((تَلَّهُ)) أْ وَضَعَهُ . وهذا الغلامُ هُوَ ابْنُ عباس
Sahl ibn Sa'd 4% narrates that a drink was brought to the Messenger of
Allāh
and he drank from it. There was a young boy to his right and
some elderly men to his left. He asked the young boy: "Do you grant me
permission to give it to them?" The young boy replied: "By Allah, no! I
will not give preference to anyone regarding my share from you." So the
Messenger of Allah
placed it in his hand. (Bukhārī, Muslim)
The young boy was 'Abdullah ibn 'Abbas

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RIYĀD AL-ȘĀLIĶĪN
Commentary
As mentioned in the previous hadith, those on the right should be given preference. However,
if there is some benefit in commencing with those on the left, then one should seek permission
from those on the right.
Why did the Messenger of Allah
not seek permission from the Bedouin in the previous
hadith, whereas in this hadith he sought permission from the young boy? If the Messenger
of Allāh
took permission from the uneducated Bedouin, he might have regarded it as
an infringement of his rights. In contrast, Ibn 'Abbas
was a close family member and
he would not feel offended by such a request. In addition, leaders of the Quraish, such as
Khālid ibn Walīd
¿, had recently accepted Islam and the Messenger of Allah
wanted
to win their hearts to the faith. Abu Bakr % on the other hand, was firm in faith and there
was no need to win him over.
Additional Points
v One should be eager to acquire the blessings of the pious.
CHAPTER 112
باب كراهة الشرب من فم القربة ونحوها وبيان أنه كراهة تنزيه لا تحريم
Chapter on the undesirability of drinking from the mouth of a utensil and
clarification that this is only undesirable, not prohibited
Hadith 762
عن اخْتِنَاثِ الأَسْقِيَةِ . يعني : أن
عن أَبِي سعيدِ الْخُدْرِيِّ ◌َهُ، قَالَ : نَهَى رسول الله
تُكْسَرَ أَفْواهُها ، وَيُشْرَبَ مِنْهَا. متفق عَلَيْهِ .
Abū Sa'īd al-Khudri dog narrates, "The Messenger of Allah
forbade folding
the mouths of waterskins inside out - namely folding back their mouths
and drinking directly from them." (Bukhārī, Muslim)
Hadīth 763
وعن أبي هريرة ﴿هُ، قَالَ: نَهَى رسول الله ﴾ أن يُشْرَبَ مِنْ فِيِّ السِّقَاءِ أَوْ القِرْبَةِ. متفق عَلَيْهِ .
Abū Hurayra de narrates, "The Messenger of Allah
forbade drinking

153
RIYĀD AL-ȘĀLIĶĪN
from the mouth of a waterskin." (Bukhārī and Muslim)
Commentary
The Messenger of Allah
prohibited drinking directly from such utensils which are closed,
preventing one from seeing what is on the inside. One should instead pour out the liquid
into another utensil, and then drink it. The reason for this is that there may be a harmful
insect or substance therein. Another possible reason is that if a person drinks directly from
a huge utensil, the liquid could gush out causing him to choke.
Hadīth 764
وعن أم ثابتٍ كَبْشَةَ بنتِ ثابتٍ أَختِ حَسَّانَ بن ثابتٍ ع﴿هَ، قالت : دخل عَلَيَّ رسولُ الله
فَشَرِبَ مِنْ فِي قِرْبَةٍ مُعَلَّقَةٍ قَائِماً ، فَقُمْتُ إِلَى فِيهَا فَقَطَعْتُهُ . رواه الترمذي ، وقال : ((
حديث حسن صحيح )) .
وإنّما قَطَعَتْهَا: لِتَحْفَظَ مَوْضِعٍ فَمِ رسول اللـه ﴿ه، وَتَبَرَّكَ بِهِ، وَتَصُونَهُ عَنِ الابْتِذَال . وهذا
الحديث محمولٌ عَلَى بيان الجواز ، والحديثان السابقان لبيان الأفضل والأكمل ، والله أعلم .
Umm Thabit Kabsha bint Thabit, the sister of Hassan ibn Thabit narrates
"The Messenger of Allah
came to us and drank from the mouth
of a hanging water-skin. So I went to its mouth and cut it off." (Tirmidhi)
She cut it off in order to preserve the place which the mouth of the Messenger
of Allah
had touched, to derive blessings from it and to protect it from
being soiled. This hadith clarifies the permissibility of the action, whereas
the first two ahadith clarify that which is best and most perfect. And Allah
knows best.
Commentary
This hadith shows the permissibility of drinking directly from a closed utensil whereas
the previous two indicate the impermissibility of doing so. Scholars have provided various
explanations for this apparent contradiction:
1. If there are no other utensils available, then it will be permissible to drink from a closed
utensil, as one is compelled to do so.
2. In the initial stages it was permissible to do so. However, the Messenger of Allah
later
abrogated the permission.
3. As Imām Nawawī +0, stated, to drink from it is Makruh Tanzīhī (undesirable), but permissible.

154
RIYĀD AL-ȘĀLIĶĪN
Additional Points
v The Sahabah eagerly gathered the blessings associated with everything that the Messenger
of Allah&
touched. Such behaviour will not be regarded as strange when one considers
the tremendous love they had for him.
CHAPTER 113
باب كراهة النفخ في الشراب
Chapter on the undesirability of blowing into a drink
Hadith 765
◌ْ نَهَى عَنِ النَّفْخِ فِي الشَّرَابِ ، فَقَالَ رَجُلٌ : القَذَاءُ
: أَنَّ النَّبِيَّ
عن أبي سعيد الخدري (هـ
أراها في الإناءِ ؟ فَقَالَ : ((أهرقها )). قَالَ: إِنِّي لا أرْوَى مِنْ نَفَسٍ وَاحِدٍ ؟ قَالَ : (( فَأَبِنِ
القَدَحَ إِذَاً عَنْ فِيكَ )) رواه الترمذي ، وقال : (( حديث حسن صحيح )) .
Abū Sa'īd al-Khudrī dog narrates that the Messenger of Allah
forbade
blowing into a drink. So a man asked: "What if I see blades of grass in
the utensil?" He
said: "Pour it out." The man said: "My thirst is not
quenched in one breath." He
said: "Then move the utensil away from
your mouth." (Tirmidhī)
Commentary
If a blade of grass or dirt falls into a drink, then one should not blow into it to get rid of
it; rather, one should pour a portion of it out, or use a spoon to remove it. If a harmful or
poisonous substance has fallen into it, then all of it should be poured out.
When drinking any liquid, a person should drink slowly and in three breaths as this will
cause satiation.
Hadith 766
نهى أن يُتَنَفَّسَ في الإناءِ أَوْ يُنْفَخَ فِيهِ . رواه الترمذي ،
: أنَّ النبيَّ
وعن ابن عباس قـ
وقال : (( حديث حسن صحيح )) .
Ibn 'Abbas
narrates that the Messenger of Allah
forbade breathing
into a utensil or blowing into it. (Tirmidhī)

155
RIYĀD AL-ȘĀLIĶĪN
Commentary
Islam emphasises the preservation of one's health by protecting oneself from all those factors
which may cause harm to the body. Exhaling into a utensil causes injurious gasses from the
body to enter the food causing harm to the body, hence it is prohibited.
When breathing into a utensil there is also the possibility that one's saliva may enter it
resulting in inconvenience for oneself or others.
Scholars have stated that one should not attempt to cool hot food items or drinks by blowing
into them; one should instead wait until the food or drink cools by itself.
CHAPTER 114
باب بيان جواز الشرب قائماً وبيان أنَّ الأكمل والأفضل الشرب قاعدا
Chapter on the permissibility of standing and drinking, and clarification that
it is superior to sit and drink
فِيهِ حديث كبشة السابق.
The hadith of Kabshah
was quoted previously. See hadith 764
Hadīth 767
مِنْ زَهْزَمَ ، فَشَرِبَ وَهُوَ قَائِمٌ . متفق عَلَيْهِ .
، قَالَ : سَقَيْتُ النَّبِيَّ
وعن ابن عباس
Ibn 'Abbās
š narrates: "I gave the Messenger of Allah
water from
Zamzam and he drank it while standing." (Bukhārī, Muslim)
Commentary
Scholars state that the Messenger of Allah
stood and drank Zamzam for the following
reasons:
1. To clarify its permissibility.
2. One who stands and drinks is able to drink more, hence, we are encouraged to drink
Zamzam in abundance.
3. There was a huge crowd making it impossible to sit.
4. There was a lot of mud making it difficult to sit.

156
RIYĀD AL-ȘĀLIĶĪN
Hadith 768
وعن النََّّالِ بنِ سَبْرَةَ ﴿هُ، قَالَ: أَتَى عَلِّ ل﴿ّهُ بَابَ الرَّحْبَةِ، فَشَرِبَ قائِماً ، وقال: إنِّي رَأَيْتُ
فَعَلَ كما رَأَيْتُمُونِي فَعَلْتُ . رواه البخاري .
رسول الله
Al-Nazzal ibn Sabrah 4% narrates: "Alī age came to Bab al-Rahbah and
drank while standing. He said: 'I saw the Messenger of Allah
doing as
you saw me doing." (Bukhārī)
Commentary
To sit and drink is Sunnah, however one may stand and drink if sitting is a problem, for
example, if there is a huge crowd of people, or if there is no place to sit, and so forth.
Even though it is advisable to sit and drink, the Messenger of Allah
sometimes stood and
drank in order to teach people that if the necessity arises, one may stand and drink. It was
compulsory for the Messenger of Allah
to teach his followers certain actions to show
their permissibility, even though these were not the most advisable to perform. For example,
he once performed wudu' washing all the limbs only once and he once performed tawaf on
a camel, whereas all the scholars are unanimous that to wash the limbs thrice in wudu' and
to perform tawaf while walking is more superior. From various narrations we learn that his
general practice was to wash the limbs thrice, to perform tawaf while walking and to drink
while sitting, hence these should be regarded as best practices.
Hadith 769
نَأكُلُ وَنَحْنُ نمِشِي ، وَنَشْرَبُ ونَحْنُ
وعن ابن عمر ظه، قَالَ: كُنَّا عَلَى عهدِ رسول الله
قِيام . رواه الترمذي ، وقال : (( حديث حسن صحيح )) .
Ibn 'Umar
narrates: "In the era of the Messenger of Allah
we used
to eat while walking, and drink while standing." (Tirmidhi)
Hadith 770
وعن عمرو بن شعيب، عن أبيه، عن جَدِّهِ ﴿هُ، قَالَ: رأيتُ رسول الله ﴿ يَشْرَبُ قَائِماً
وقَاعِداً . رواه الترمذي ، وقال : (( حديث حسن صحيح )) .
'Amr ibn Shu'ayb narrates from his father from his grandfather who said:
"I saw the Messenger of Allah
drinking while standing and sitting."
(Tirmidhī)

157
RIYĀD AL-ȘĀLIĶĪN
Hadith 771
: أنه نَهى أن يَشْرَبَ الرَّجُلُ قَائِماً. قَالَ قتادة : فَقُلْنَا لِأَنَسٍ
وعن أنس لله ، عن النبيِّ
: فالأَكْلُ ؟ قَالَ : ذَلِكَ أَشَرُّ - أَوْ أَخْبَثُ - رواه مسلم. وفي رواية لَهُ: أنَّ النبيَّ ﴿هَ زَجَرَ
عَن الشُّرْب قائِماً .
Anas 4% narrates that the Messenger of Allah
prohibited people from
drinking while standing. Qatādah says: "We asked Anas: 'What about eating?'
He replied: 'That is worse - or more reprehensible." (Muslim)
Another narration has that the Messenger of Allah
warned against
drinking while standing.
Hadith 772
: ((لاَ يَشْرَبَنَّ أحَدٌ مِنْكُمْ قَائِماً ، فَمَنْ نَسِيَ
وعن أبي هريرة ﴿هُ، قَالَ : قَالَ رسول الله
فَلْيَسْتَقِيء )) رواه مسلم .
Abu Hurayrah & narrates that the Messenger of Allah
said: "None of
you should drink while standing. Whoever forgets should vomit it out."
(Muslim)
Commentary
Scholars state that the command to vomit is not obligatory (Wajib), but advisable (Mustahab).
CHAPTER 115
باب استحباب كون ساقي القوم آخرهم شرباً
Chapter on the advisability of the one providing a drink to be the last to
drink
Hadith 773
، قَالَ : ((ساقي القوم آخِرُهُمْ شُرْباً)) رواه الترمذي ،
عن أبي قتادة په ، عن
وقال : (( حديث حسن صحيح )) .

158
RIYĀD AL-ȘĀLIĶĪN
Abū Qatādah &
e narrates that the Messenger of Allah
said: "One who
provides people with a drink should be the last to drink." (Tirmidhi)
Commentary
The etiquette of serving people is that the one serving should first offer the food or drink
to others before himself. Ibn Raslan « said, "This hadith indicates that one who has been
given authority over people should endeavour to do such actions which will benefit them,
avoid that which will harm them and give preference to their necessities over his own."
CHAPTER 116
باب جواز الشرب من جميع الأواني الطاهرة غير الذهب والفضة وجواز الكرع - وَهُوَ الشرب
بالفم من النهر وغيره بغير إناء ولا يد - وتحريم استعمال إناء الذهب والفضة في الشرب والأكل
والطهارة وسائر وجوه الاستعمال
Chapter on the permissibility of drinking from all pure utensils except those
of gold and silver; the permissibility of drinking from a river, etc. with the
mouth without using a utensil or hand; and the prohibition of using gold
and silver utensils for drinking, eating, purification and other uses
Hadīth 774
وعن أنس ﴿هَ، قَالَ: حَضَرَتِ الصَّلاَةُ فقامَ مَن كَانَ قَرِيبَ الدَّارِ إِلَى أَهْلِهِ ، وَبَقِيَ قَوْمٌ ، فَأَتِيَ
رسول الله ﴿ بِمَخْضَبٍ مِنْ حِجَارَةٍ، فَصَغُرَ المخْضَبُ أنْ يَبْسُطَ فِيهِ كَفَّهُ، فَتَوَضَّأَ القَوْمُ
كُلُّهُمْ . قالوا : كَمْ كُنْتُمْ ؟ قَالَ : ثَمَانِينَ وزيادة . متفق عَلَيْهِ ، هذه رواية البخاري .
وفي رواية لَهُ ولمسلم: أَنَّ النَبِّ:﴿ دَعَا بإناءٍ مِنْ ماءٍ ، فَأُتِيَ بِقَدَحِ رَحْرَاحٍ فِيهِ شَيْءٌ مِنْ ماءٍ
، فَوَضَعَ أصابعَهُ فِيهِ . قَالَ أنسُ : فَجَعَلْتُ أَنْظُرُ إِلَى الماءِ يَنْبِعُ مِنْ بَيْن أصَابِعِهِ ، فَحَزَرْتُ مَنْ
تَوَضَّأ مَا بَيْنَ السَّبْعِينَ إِلَى الثَّمَانِينَ .
Anas de narrates: "It was time for salah and those who lived nearby went
to their houses, while the others remained behind. A bowl which was made
of rock was brought to the Messenger of Allah
. It was so small that
he could not even extend his palm in it, however, all present performed
wudu' in it." People asked (Anas ): "How many were you?" He replied:

159
RIYĀD AL-ȘĀLIĶĪN
"More than 80." (Bukhārī, Muslim)
A narration of Muslim has: "The Messenger of Allah
asked for a utensil
of water. A wide but shallow bowl containing some water was brought to
him and he placed his fingers in it." Anas , said: "I saw water gushing
forth from between his fingers. I estimated around 70 to 80 people who
then performed wudū'."
Commentary
From this hadith, we learn that it is permissible to utilise utensils made of rock.
The gushing of water from between the fingers of the Messenger of Allah
and that so
many Sahabah , performed wudu' from a small quantity of water were miracles displayed
by the Messenger of Allah
Hadith 775
فَأَخْرَجْنَا لَهُ مَاءً فِي تَوْرٍ مِنْ صُفْرٍ فَتَوَضَّأَ .
وعن عبد الله بن زيد بنطلّه، قَالَ : أَتَانَا النبيُّ
رواه البخاري .
((الصُّفْر)): بضم الصاد، ويجوز كسرها، وَهُوَ النُّحاس، و((التَّوْر)): كالقدح، وَهُوَ
بالتاء المثناة من فوق .
‘Abdullah ibn Zayd19
narrates: "The Messenger of Allah
came to
us and we brought him some water in a bowl made of copper. He then
performed wudū'." (Bukhārī)
Commentary
This hadith proves that it is permissible to use copper utensils.
Hadith 776
دَخَلَ عَلَى رَجُلٍ مِن الأَنْصَارِ ، وَمَعَهُ صَاحِبٌّ لَهُ ، فَقَالَ
: أنّ رسول الله
وعن جابر نقدي
رسول الله ﴾: ((إِنْ كَانَ عِنْدَكَ مَاءٌ باتَ هذِهِ اللَّيْلَةَ فِي شَنَّةٍ وَإلاَّ كَرَعْنَا )) رواه البخاري .
19 'Abdullah Ibn Zayd 4% accepted Islam after the Hijrah. Besides Badr, he took part in all the other
battles. After Wahshī
he threw a spear at Musailamah, the liar, it was 'Abdullah Ibn Zayd who
killed him with his sword. He was martyred in 63 Hijrī at the age of 75. He is also known as Khallād
and Alī. He has a few narrations attributed to him.

160
RIYĀD AL-ȘĀLIĶĪN
(( الشنّ )) : القِربة .
Jābir
narrates that the Messenger of Allah
went with one of his
Șahabah to visit a man from the Ansar. The Messenger of Allah
said to
him: "If you have some water from last night in a water-skin, bring it to
us, otherwise we will go and drink directly from a water source." (Bukhārī)
Commentary
While this hadith suggests that one may drink water from a river or pond by placing one's
mouth directly into the water, a hadith in Ibn Majah states that one should not drink in
this manner. Scholars have explained that to do so is disliked, however when there is no
alternative, there is no harm.
The hadith indicates that drinking from a water-skin is permissible. Water kept overnight
in a water-skin stays cool in the hot summer months, hence the Messenger of Allah
requested for such water to drink.
Hadīth 777
﴿َ نَهَانَا عَن الحَرِيرِ ، وَالدِّيباجِ ، والشُّربِ في آنِيَة الذَّهَب
وعن حذيفة عليه، قَالَ: إنَّ النبيَّ ﴿
والفِضَّةِ ، وقال : ((هي لَهُمْ فِي الدُّنْيَا، وهِيَ لَكُمْ فِي الآخِرَةِ )) متفقٌ عَلَيْهِ .
Hudhayfah
narrates: "The Messenger of Allah
prohibited us from
wearing silk and silk brocade, and drinking from gold and silver utensils."
He said: "This is for them in this world and for you in the Hereafter."
(Bukhārī, Muslim)
Commentary
It is prohibited for men to wear silk clothing, except during times of war and as a treatment
for certain illnesses. In contrast, women are permitted to wear silk. As for eating and drinking
from gold and silver utensils, it is the unanimous view of all the scholars that both men and
women are included in the prohibition. Similarly, it is also not permissible to use gold and
silver objects for applying 'itr and antimony.
The hadith explains that it is not appropriate for a believer to pursue and utilise those
bounties which Allah &s has kept for him as a reward in the Hereafter. It also teaches us
that a believer will be rewarded in the Hereafter for abstaining from sin in this world, whereas
one who disobeys Allah &es will be deprived of bounties in the Hereafter unless he repents.