Indexed OCR Text

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PROPHET'S صلى الله عليه وسلم MANNER OF SITTING
(٤١٨٧) وَعَنُّ أَنَسٍ قَالَ رَأَيْتُ النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُفْعِيًّا يَأْكُلُ تَمْرًا وَفِيْ رِوَايَةٍ يَأْكُلُ مِنْهُ اَكلًّاذَرِيْئًا-
(رواه مسلم)
4187. Sayyiduna Anas رضى الله عنه said that he saw the Prophet صلى الله عليه وسلم sitting in the.
form of iqa and eating dates.
According to a version: He was eating some of them quickly.1
COMMENTARY: Iq'a (ett) is to sit on the hips with both legs resting on their soles and bent
at the knees.
DO NOT EAT TWO DATES TOGETHER
(٤١٨٨) وَعَنِ ابْنِ عُمَرَ قَالَ تَّى رَسُولُ اللهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ أَجْ يُقْرِكَ الرَّجُلُ بَيْنَ الثَّمْرَ تَيْنِ حَتَّى
يَسْتَأْذَاتَ أَصْحَابَه- (متفق عليه)
4188. Sayyiduna Ibn Umar رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم forbade
that a man should take two dates together unless he has the permission of his
companions.2
COMMENTARY: Suyuti رحمه الله said that the Prophet صلى الله عليه وسلم forbade taking two dates
together when the Muslims were poor and faced difficult times. When their condition
improve and they were strong economically, the Prophet صلى الله عليه وسلم revoked this
prohibition with his words, "I used to disallow you together dates (and eat more than one
together), but now Allah has bestowed on you a large provision, you may collect them. It is
not disallowed or makruh (disapproved) to eat more dates then one at one time."
However, where few people are concerned and food is shared by them, then it is good manners
to be mindful of their needs and not eat more unless the others express their willingness.
Hence, the prohibition persists (both in poverty and affluence) and the permission applies
in cases other than (partnership) being in a group of people.
EXCELLENCE OF DATES
(٤١٨٩) وَعَنْ عَائِشَةَ آَّ النَّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا يَجُوْءُ أَهْلُ بَيْتٍ عِنْدَ هُمُ الشَّمُرُ وَفِي رِوَايَةٍ قَالَ
يَا عَائِشَةُ بَيْنْ لَا تَمْرَ فِيْهِ جِيَاءٌ أَهْلُهُ قَالَهَا مَرَّتَيْنِ آَوْ ثَلَاثًا-(رواه مسلم)
4189. Sayyidah Ayshah رضى الله عنهاا narrated that the Prophet صلى الله عليه وسلم said, "The
people of a house that has dates do not remain hungry." According to a version, he
said, "O Ayshah, a house that has no date s, its people are hungry."3
COMMENTARY: The ulama (Scholars) say that this refers to the people of Madinah and the
people whose diet is date s. Nawawi aus, said that this hadith actually describes the merit of
dates and permits the stocking of dates to satisfy the needs of the house.
1 Muslim # 148, 149-2044.
2 Bukhari # 2488, Muslim # 151-2045.
3 Muslim # 153. 2046

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AJWAH DATES HAVE NUTRITIONAL VALUE
(٤١٩٠) وَعَنُ سَعِيْدٍ قَالَ سَمِعْتُ رَسُولَ اللهُ عَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ تَصَبَّحَ بِسَبُعْ تَمْرَاتٍ عَجُوَّةٍ لَمُ
يُضُرُّهِ ذَلِكَ الْيَوْمَ سَتْ وَلَّا سِحْرٌ - (متفق عليه)
4190. Sayyiduna Sa'eed narrated that he heard Allah's Messenger صلى الله عليه وسلم say, "If
anyone begins his morning by having seven ajwah (dates, before eating any other
thing) then poison or magic will not harm him that day."1
COMMENTARY: Ajwah is the best kind of the dates of Madinah. It is said that the Prophet
.had planted its tree صلى اللهعليهوسلم
This is an antidote for poison even from the sting of poisonous creatures. It also prevents
effects of magic. Allah has put these qualities into it as He has put certain characteristics in
some plants and herbs.
The prophet صلى الله عليه وسلم learnt of this through revelation. Or, he made a supplication for
this and it was through its blessings that these qualities were put into it.
As for the number of seven dates, only the Prophet صلى اللهعليه وسلم knows the reason for it. He
did not tell any one about it.
(٤١٩١) وَعَنُ عَائِشَةَ آَكَّ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِّ فِي عَجُوَهِ الْعَالِيَّةِ شِفَاءُ وَ إِنَّهَا تِرْيَاقٌ
أوَّلَ الْبُكُرَةِ- (رواه مسلم)
4191. Sayyidah Ayshah !رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said,
· "Surely, in the ajwah dates of Aaliyah there is healing. They are an antidote
(against poison, if eaten) first thing in the morning (on an empty stomach)."2
COMMENTARY: Aaliyah - or Awali as it is also called - is a high place near Madinah,
towards Quba. On this basis, the villages around are called Aaliyah or Awali. Najd too is in
this direction. On its opposite side is a lowland called Safilah. Tahamah lies in this
direction. The nearest of the villages of Aaliyah to Madinah was about three or four miles
and the farthest was seven or eight miles.
The ajwah dates of Aaliyah may be having more healing power than the others, or this
hadith specifies that the particular characteristic of ajwah lies in the ajwah of Aaliyah.
HARD TIMES THROUGH WHICH THE PROPHET صلى الله عليه وسلم WENT
(٤١٩٢) وَعَنْهَا قَالَتُ كَانَ يَأْتِيْ عَلَيْنَا الشَّهُرُ مَا نُوْقِدُ فِيْهِ نَارًا إِنَّمَا هُوَ الثَّمْرُ وَالْمَّاءِ إِلَّ اَنْ يُؤثّ بِاللُّحَيْمِ-
(متفق عليه)
4192. Sayyidah Ayshah que a+, narrated that, "There would come upon us a month
when we would not kindle a fire (during all of it and cook nothing) but have only
dates and water (to subsist) unless a little meat was brought (to us)."3
COMMENTARY: If they received some cooked meat they ate it. Or, if they received some
raw meat, they cooked it.
1 Bukhari # 5445, Muslim # 155-2097.
2 Muslim # 156. 2048.
3 Bukhari # 6458, Muslim # 26. 297.
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(٤١٩٣) وعنها قَالَتْ قَالَتْ مَا شَعَ الْ مُحَمَّدٍ يَوْمَيْنٍ مِنْ خَبْزِ بٍُ إِلَّ وَاحِدُ هُمَا تَمْرٌ - (متفق عليه)
4193. Sayyidah Ayshah its à +, said, Never did Muhammad's family satiate
themselves with wheat bread on two successive days, but on one of those they had
(to subist on) dates."1
COMMENTARY: Perhaps they did get barley bread.
(٤١٩٤) وَعَنْهَا قَالَتْ تُوَنِّ رَسُوْلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَا شَبِعْنَا مِنَ الْأَسْوَدَيْنِ - (متفق عليه)
4194. Sayyidah Ayshah !رضى الله عنها said, "Allah's Messenger صلى الله عليه وسلم died and we
did not have (while he was alive) the two black things (date and water) for a full
meal."2
COMMENTARY: The Prophet and his family lives in straitened circumstances though he
could have had all the means of a happy, comfortable life at his command. But, he
practiced self sacrifice and abstinence.
The two black things are aswadayn, water is mentioned with dates. This is common usage
in Arabic language and is termed taghlib other examples are abawayn (for father and
mother). Qamarayn (for moon and sun).
(٤١٩٥) وَعَنِ النُّعْمَانِ بُنِ بَشِيُرْ قَالَ الَسْتُمُ فِى طَعَامٍ وَشَرَابٍ مَاشِئْتُمْ لَقَدْ رَآَيْتُ نَبِّكُمُ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ وَمَا تَجِدُ مِنَ الدَّقَلِ مَايَمْلَاُ بَظُنُّه- (رواه مسلم)
4195. Sayyiduna Nu'man ibn Bashir ucan », asked (once). Have you not available to
you) he food and drink that you desire? Indeed, I did observe that your Prophet
could not find enough poor dates to fill his belly."3
COMMENTARY: Sayyiduna Nu'man ibn Bashir usan +, spoke these words to the Tabi'un.
Or, he may have recollected the life of the Prophet صلى الله عليه وسلم to the sahabah (Prophet's
.رضى الله عنهم (Companions
He rebuked them for having given up the ways of the Prophet , ao and having
adopted a life of luxury.
These consecutive ahadith tell us that the Prophet ,Lylea . did not give any importance to
the luxuries of life. In fact, he was not even interested in living a life of ordinary comfort too.
Allah made him steadfast on a life of strict abstinence, even when the Muslims became
affluent. He gave away to others whatever was brought to his house, or presented to him, by
others. He was mindful of the comfort of other people. He sought the pleasure of his Lord.
His aim was to teach his ummah to lead a simple life of contentment and reliance on Allah,
to practice abstinence and to endure hardship.
GARLIC MAY BE EATEN
(٤١٩٦) وَعَنْ أَبيِ آَيُّوُبَ قَالَ كَتَ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أُتِ بِطَعَامِ أَكُلَ مِنْهُ وَبَعَثَ بِفَضْلِهٍ إِلَىَّ وَإِنَّهُ
بَعَثَ إِلَىَّ يَوْمَّا بِقَصْعَةٍ لَمْ يَأْكُلُ مِنْهَاَ لِأَّ فِيْهَا ثَوْمًا فَسَأَلْتُّهُ أَحَرَامٌ هُوَ قَالَ لَا وَلكِنْ آَكُرَهُ،مِنْ آجُلٍ رِحِم
1 Bukhari # 455, Muslim # 25-2971, Musnad Ahmad 6. 159.
2 Bukhari # 5383, Muslim # 31 .. 2975.
3 Muslim # 34. 2977.

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قَالَ فَانِ آَكُرَهُ مَا گرِمُت۔(رواه مسلم)
4196. Sayyiduna Abu Ayyub w à >, said, "whenever food was brought to the
Prophet صلى الله عليه وسلم he ate from it and sent to what was left over. One day, he sent to
me a dish from which he has not eaten any thing, because it had garlic. I asked him,
'Is garlic unlawful.' He said, 'No. I only dislike it because of its odour.' So, I said, 'I
dislike what you dislike."1
COMMENTARY: Sayyiduna Abu Ayyub Ansari us&», was a great, glorious companion of
the Prophet صلى الله عليه وسلم . He was an ansar. He has the similar distinction that when the
رضى الله emigrated to Madinah from Makkah, he stayed with Abu Ayyub صلى الله عليه وسلم Prophet
.صلى اله عليه وسلم at his house. He had the honour of being the host of Allah's Messenger عنه
Perhaps, it was during these days that the Prophet صلى الله عليه وسلم sent to him what was left
over from his meals.
The Prophet صلى الله عليه وسلم did not express dislike of food but said that he did not like to go to
the mosque and before the angels with the odour.
Nawawi als, said that this hadith makes clear that garlic is permitted food. However, it is
makruh (disapproved) (to eat) for one who intends to join the congregational salah (prayer).
The same ruling applies to everything that gives out a bad smell.
As for the prophet صلى الله عليه وسلم, he anticipated revelation every moment. So, he abstained
from garlic (and every such thing with a bad odour).
The ulama (Scholars) are divided on whether garlic, onion, etc were unlawful to the
prophet صلى الله عليه وسلم alone or not. Some Hanafi ulama (Scholars) say that these thing were
forbidden only to him. Some others say that they were makruh tanzihi (disapproved nearer
to lawful).
It is mustahab (desirable) for a person to leave something from what he eats or drinks for
those in his neighbourhood who are needy.
Sayyiduna Abu Ayyub wska +, and either vowed never to eat garlic in emulation of the Prophet
lylein do or had said that he would not go to congregational salah (prayer) after eating garlic.
DO NOT GO TO MOSQUE & GATHERINGS AFTER EATING GARLIC
(٤١٩٧) وَعَنْ جَابِرِ اَكّ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ أَكَلَ ثَوْمًا أَوْ بَصَلًا فَلْتُمْتَزِلُنَا أَوْ قَالَ فَلْتُعْتَزِلُ
مَسْجِدَنَا أَوْ لِيَقْعُدُ فِي بَيْتِهِ وَ آَكَّ النَّيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ أُنَ بِقِدُرٍ فِيْهِ خَضِرَاتٌ مِنْ بُقُوْلٍ فَوَجَدَلَّهَا رِيحًا
فَقَالَ فَرِّبُوهَا إِلَى بَعْضِ أَصْحَابٍهٍ وَقَالَ كُلْ فَإِِّ أُناجِئْ مَنْ أَّئُنَاچِئ- (متفق عليه)
4197. Sayyiduna Jabir رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "He who
eats garlic or (raw) onion must keep away from us." Or, he said, "he must not come
to our mosque." Or, he said, 'Let him stay in his home."
صلى الله عليه وسلم A bowl (or vessel) full of green vegetables was brought to the Prophet
(It had garlic, onion and such things) He smelled an odour in it, so he gave
instructions that it should be given to one of his sahabah (Prophet's Companions)
pointing him out). He said to him, "Eat. (I shall; not eat it because) I) رضى الله عنهم
1 Muslim # 170-2053.
1

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converse with whom you do not have secret conversation."1
COMMENTARY: The command applies to all mosques, not merely Masjid Nabawi,
because the possessive pronoun is in the plural 'our mosque,' though 'mosque' is in a
singular form. Other reasons are that this command applies to all gatherings of learning
religious talk remembrance of Allah, discourses of righteous and saintly persons. Besides,
some versions have 'mosques' in the plural.
The sentences introduced in the hadith with the word 'or' could be the narrator being
unsure what the Prophet صلى الله عليه وسلم said, or the Prophet صلى الله عليه وسلم giving the alternative
to the person who eats garlic or raw onion. "It is makruh (disapproved) to come to the
mosque after eating garlic because Allah's Messenger , & the sahabah (Prophet's
Companions) رضى الله عنهم and the (angels) عليه السلام are in the mosque."
عليه converses is to Sayyiduna Jibril صلى الله عليه وسلم The reference to one with whom the prophet
to eat garlic and speak to him. This صلى الله عليه وسلم So it was not proper for the Prophet . السلام
shows that man must have regard for the temperament of his companion. He must let him
have his wishes.
WEIGHING & MEASURING PROVISION
(٤١٩٨) وَعَنِ الْمِقْدَآَمِ ابْنِ مَعْدِ يُّكُرَبَ عَنِ النَِّى صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ كِيْلُوْ طَعَامَكُمْ يُبَارَكَ لَكُمُ
فِيهِ۔(رواه البخارى)
صلى اله عليه narrated that the Prophet رضى الله عنه Sayyiduna Miqdam ibn Ma'di Karib .4198
, said, "Measure your food, for you will receive blessing in it."2
COMMENTARY: Such things as are measured or weighed should be subjected to that
when borrowing or buying and selling or changing hands. There is good and blessing in it
because of abiding by the command of the prophet ,le ano if the intention is to follow
the sunnah (Holy Prophet's practice). (Shaykh Abdul Haq Muhaddith Dahlawi.)
Mulla Ali Qari aus, reported the like of it from Mazhar. He also writes about the hadith of
Sayyidah Ayshah Que ato, in Bukhari the gist of which is that they only had barley bread
from which they ate bits every day. It lasted as if unused because of the blessings till the
one day she measured it. From that day blessings were removed from it. He explains that
she had measured to see how long it lasted but the measurement mentioned in this hadith
(under discussion) is for buying and selling, etc. to measure at the time of spending is a
kind of miserliness.
The Prophet صلى الله عليه وسلم had said to Sayyiduna Bilal رضى الله عنه, "Go on spending, Bilal. Do not
worry about decrease by the Lord of the Throne.
To conclude, Shaykh Abdul Haq Muhaddith Dahlawi & os, says that weighing and
measuring is done both while buying and selling and changing hands, and also when
spending. On the other hand, Mulla Ali Qari ales, says that weighing and measuring is
necessary only at the time of buying, selling and changing hands.
1 Bukhari # 855, Muslim # 73. 564.
? Bukhari # 2128.
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PRAISE ALLAH AFTER EATING
(٤١٩٩) وَعَنْ آَبٍ أُمَامَةَ أَثَّ النَّبِيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا رُفِعَ مَائِدَتُّهُ قَالَ الْحَمْدُ لِلّهِ حَمْدًا كَثِيْرًا
طَيِّبَّا مُبْرَكًا فِيُهِ غَيْرَ مَكُفِيٍّ وَلَّا تُوَّذَّةٍ وَلَّا مُسْتَخْتٌّ عَنْهُ رَبَّنَا- (رواه البخارى)
4199. Sayyiduna Abu Umamah wa+, narrated that when the mat (or cloth on which
his food had placed) was removed from the Prophet صلى الله عليه وسلم, he would say:
اَلْتُمْدُ لِلُّهِ حَمْدًّا كَثِيْرًا طَبَِّّا مُبْرَا فِيْهِ غَيُّرَ مَكْفِيٍّ وَلَّا مُوَدَّةٍ وَلَّا مُسْتَهُنُ عَنْهُ رَبَّنَا
[Praise belongs to Allah - praise! Abundant, pure and blessed (with sincerity and
no ostentation), never ending never cut off and never sufficient, with no
indifference, O our Lord!]1
COMMENTARY: Different meanings have been suggested for this prayer.
(i)
The words 'never sufficient ... ' qualify Allah's Praise. Men must praise an
glorify Allah in this way. Howsoever and to whatever degree he praises Allah,
it is not sufficient, nor must he cease to praise Him, nor must he be inattentive
(or aloof) to it. Rather, just as Allah turns towards, man with His mercy
continuously and showers blessings on him ceaselessly, so too man must
praise and glorify Allah every moment and at all times causelessly. This is an
expression of gratitude to his true Benefactor and praise of his Lord, too.
(ii)
Or, these words qualify the food, It is a great blessing of Allah and is never
sufficient. One must know that one is always dependent on his blessing.
Desire and demands for it can never be given up and one can never show
indifference to it.
,
(iii)
Or, these words express the glorious attributes of Allah. There is no Being like
Him and noting like Him as might suffice this great, Mighty Being. Rather, He
suffices the entire universe and all things. No one can give up the desire and
need to seek nearness to Him and no one can become independent of His
favours and mercy.
(٤٢٠٠) وَعَنْ آَنَسٍ قَالَ قَالَ تَسْوُلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ اللهُ تَعَالِى لَيَرْضُى عَنِ الْعَبْدِآَنْ يَأْكُلَ
· أُلَاكْلَةَ فَيَحْمَدَهُ عَلَيْهَا أَوْيَشْرَبَ الشَّرْبَةَ فَيَحْمَدَهُ عَلَيْهَا رَوَاهُ مُسْلِمْ وَسَتَذْكُرُ حَدِيْثَىْ عَائِشَةَ وَآَيْ هُرَيْرَةً
مَاشَبِعَ أَلُ مُحَتَّدٍ وَخَرَجَ النَّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنَ الدُّنْيَا، فِي بَابٍ فَضْلٍ الْفُقَرَآءِ إِنْ شَاءَ اللهُ تَعَالى-
4200. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Surely Allah the Exalted, is pleased with the man who eats a morsel and praises
Him for it, or who drinks a little and praises him for it."2
COMMENTARY: The Arabic word (151) (may be read) uklah (a morsel) or aklah (to a full belly).
We shall mention the hadith of Sayyidah Ayshah que ano, and of Sayyiduna Abu Hurayrah
family not having sufficient (food) and the Prophet صلى الله عليه وسلم about the Prophet's رضى الله عنه
.5236 leaving the world at # 5237 and صلى الله عليه وسلم
1 Bukhari # 5458, Tirmidhi # 3456.
2 Muslim # 89. 2734.
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SECTION II
الفضلُ القَانِی
BISMILLAH BRINGS BLESSINGS
(٤٢٠١) عَنْ آَبيِ آَيُّوُبَ قَالَ كُنَّا عِنْدَ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَقُرِّبَ إِلَيْهِ طَعَامٌ قَلَمْ أَرَطَعَا مَّا كَانَ أَعْظَمَ
بَرَكَةً مِنْهُ أَوَّلَ مَا أَكَلْنَا وَلَّا أَقَلَّ بَرَكَةً فِ أَخِرِهِ فَقُلْنَا يَا رَسُوْلَ اللَّهِ كَيْفَ هُذَا قَالَ إِنَّا ذَكَرُنَا اسْمَ اللّهِ عَلَيْهِ
حِيْنَ أَكُلُتَا ثُؤَّ فَعَدَ مَنْ أَكَلَ وَلَمْ يُسَيِّ اللّهُ فَأَكُلَ مَعَهُ الشَّيْطَانُ - (رواه فى شرح السنة)
صلى الله عليه وسلم narrated: We were with the Prophet رضى الله عنه Sayyiduna Abu Ayyub .4201
when food was brought to him (while we were eating I realised that) I had never
seen food that had greater blessing when we began to eat. And (in the same food) at
the end when we finished (I had not seen food that had) lesser blessing So, we
submitted, "O Messenger of Allah, how is this?" He said, "We did mention Allah's
name when we began to eat. Then, another person sat down who ate but did not
mention the name of Allah, So, the devil also ate food with him."1
COMMENTARY: The sunnah (Holy Prophet's practice) of mentioning Allah's name is
observed by saying simply ( -_ ) Bismillah. But, it is better to recite the full bismillah (al
.(Bismillahir Rahmanir Rahim) (الرحمن الرحيم
It is mustahab (desirable) to say bismillah at the beginning of eating food. Even if anyone is
sexually defiled or a woman experiences menstruation or is subject to lochia, the recital of
bismillah is mustahab (desirable) for them intention of reciting the Quran an intention of
reciting the Quran, when saying bismillah. Their intention should be to remember Allah
otherwise it will be unlawful (because bismillah, too, is part of the Quran and it is unlawful
to recite it in an impure state).
If such things are eaten as Shari'ah (divine law) has termed makruh (disapproved) or
unlawful then it is not mustahab (desirable) to recite bismillah. In fact, if anyone recites
bismillah while consuming wine, then he will become a disbeliever. (Some ulama
(Scholars) say that this applies to eating or drinking whatever is unlawful. If anyone recites
bismillah at such times then he will become a disbeliever)
Most ulama (Scholars) of the past and present say that the devil's eating with the man is
based on facts. The devil truly joins in he meal with a person who does not recite bismillah
on beginning to eat, and this removes blessings from the food.
This hadith is evidence against the contention of those ulama (Scholars) who say that if one
person recites bismillah before eating, then it is enough for all of them. Rather, everyone
who sits down to eat must recite bismillah individually.
MAY RECITE BISMILLAH DURING MEALS
(٤٢٠٢) وَعَنُ عَائِشَةً قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَكَلَ أَحَدُكُمْ فَنَسِىَ أَنْ يَذْكُرَ اللهُ عَلى
طَعَامِهِ فَلْيُقُلُ بِسْمِ اللهِ أَوَّ لَه وَاخِرَه۔(رواه الترمذى وابوداود)
4202. Sayyidah Ayshah !رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said,
"When any of you begins to eat but forgets to mention Allah's name over his food
(and remembers it while eating), he must say
1 Bayhaqi Sharh us Sunnah (Holy Prophet's practice) # 2844.

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بِسْمِ اللهِ آوَّلَهُ وَأَخِرَه
(In the name of Allah the first of it and the last of it - from beginning to end of it).1
COMMENTARY: It is enough to mention Allah's name when beginning to eat, but is better
to say bismillah.
According to muhit, if anyone who performs ablution says (instead of saying bismillah):
(anyway) (There is no God but Allah), or () (Praise belongs to Allah), or (a)
ayı) (I bear witness that there is no God but Allah), then he will be deemed to have
abided by the sunnah (Holy Prophet's practice).
The same ruling applies to sitting down to eat.
However, if anyone forgets to say bismillah while commencing the ablution but remembers
it in the course of it and recites bismillah, then he will not be one who observes the sunnah
(Holy Prophet's practice). As against this, if anyone remembers to say bismillah while eating
and recites it, then it suffices him for observing the sunnah (Holy Prophet's practice).
(٤٢٠٣) وَعَنْ أُمَيَّةَّ ابْنِ مَخْتِيٍّ قَالَ كَتَ رَجُلْ يَأْكُلُ فَلَمْ يُسَمِّ حَتَّى لَمْ يَبْقَّ مِنْ طَعَامِهِ إِلَّا لُقْمَةٌ فَلَثَّارَ فَعَهَا
إِلى فِيْهِ قَالَ بِسْمِ اللَّهِ آَوَّلَهُ وَاخِرَهُ فَضَحِتَ النَِّىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثُرَّ قَالَ مَازَالَ الشَّيْطَانُ يَأْكُلُ مَعَّهُ
فَلَمَا ذكر اسم اللهِ اسْتَقَاء مَافِى بَطْنِه۔(رواه ابوداود)
4203. Sayyiduna Umayyah ibn Makhshyi usa +, narrated that a man sat down to eat
but did not mentions Allah's name till nothing remained from his food but one
morsel. (He remembered that he had not called Allah's name.) So, when he raised it to
his mouth, he said: (.ud,d ) (In the name of Allah, the first of it and the last of it.)
The Prophet صلى الله عليه وسلم laughed (on observing him do that). Then, he said, "The
devil did not cease to eat with him, but, when he mentioned the name of Allah, the
devil vomited what was in his belly."2
COMMENTARY: The devil's vomiting whatever he had eaten is a fact. It could also mean
that the blessing that were lost because of forgetting to say bismillah, were recovered on
saying bismillah and when the devil vomited.
GRATITUDE AFTER EATING
(٤٢٠٤) وَنُ أَنيٍ سَعِيدٍ الْخُدْرِيِّ قَالَ كَانَ تَسوُلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا فَرَةَ مِنْ طَعَامِهٍ قَالَ
اْبُدُ لِلّهِ الَّذِى أَطعَمَنَا وَسَقَانًا وَجَعَلْنَا مُسْلِمِيْنَ- (رواه الترمذى وابوداؤد وابن ماجة)
4204. Sayyiduna Abu Sa'eed Khudri us a+, narrated that when Allah's Messenger
:had eaten his food, he would say صلى الله عليه وسلم
اَلْدُ للهِ الَّذِى أَطعَمَنَا وَسَقَّانًا وَجَعَلْنَا مُسْلِمِيُنَّ
(Praise belongs to Allah who gave us to eat and be drink and caused us to be Muslim).3
1 Tirmidhi # 1858 (1865), Abu Dawud # 3767.
2 Abu Dawud # 3768.
3 Tirmidhi # 3457, Abu Dawud # 3850, Ibn Majah # 5283, Musnad Ahmad # 11276.
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(٤٢٠٥-٤٢٠٦) وَعَنْ أَبِيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ الطَّاعِمُ الشَّاكِرُكَالقَّائِمِ القَّابِرِ
رَوَاءُ التِّرْ مِذِىُّ وَرَوَاهُ ابْنُ مَاجَةً وَالدَّارِبِىُّ عَنْ سِنَانٍ بُنِ سَنَّهَّ عَنْ آَيْهِ
4205. Sayyiduna Abu Hurayrah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He who eats and expresses gratitude is like him who fasts and remains patient."1
4206. Sayyiduna Sinnan ibn Sanna atu, narrated the same hadith from his father.2
COMMENTARY: The least degree of expression of gratitude is to begin eating by saying
bismillah and on finishing declaring praise of Allah.
The least degree of being patient while fasting is to keep away from everything that
nullifies fasting.
Describing the grateful as the one who shows endurance while fasting is in their receiving
similar rewards, but not identical rewards. There is a suggestion in this that a poor beggar
who shows endurance is superior to a rich man who shows gratitude that to which
anything is compared is stronger than that which is compared to it.
(٤٢٠٧) وَعَنْ أَبِيٍ أَيُّوُبَ قَالَ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَكُلَ أَوْشَرِبَ قَالَ الْحَمْدُ لِلُّهِ الَّذِىُ
أَطْعَمٌ وَسَقَى وَسَوَّغَهُ وَجَعَلَ لَهُمَخْرَجًا- (رواه ابوداود)
صلى الله عليه narrated that when Allah's Messenger رضى الله عنه Sayyiduna Abu Ayyub .4207
, had eating or drink something, he would pray:
اْدُ لِلّهِ الَّذِىُ أَطْعَمَ وَسَقَى وَسَوَّغَهُ وَجَعَلَ لَهُمَخُرَجًا
(All praise belongs to Allah who has fed (us) and given to drink, and made it easy
to swallow, and caused for it a way out).
BLESSING LIES IN ABLUTION BEFORE & AFTER MEALS
(٤٢٠٨) وعَنْ سَلُمَانَ قَالَ قَرَأْتُ فِي التَّوْرَاةِ إِثَّ بَرَكَةَ الطَّعَامِ الْوُضُّوْءِ بَعْدَهُ فَذَكَّرْتُ ذَلِكَ لِلنَّبِيِّ صَلَّى
اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ تَسُولُ اللَّهِ صَلَى اللَّهِ عَلَيْهِ وَسَلَّمَ بَرَكَةُ التَّعَامِ الوُضُوْءُ قَبْلَهُ وَالْوُضُّوْءُ بَعْدَه- (رواه
1
الترمذى وابوداؤد)
4208. Sayyiduna Salman wa+, said, "I read in the Torah that blessing of the food
-صلى الله عليه وسلم is through ablution after (eating it. So I mentioned that to the Prophet
On that, he - Allah's Messenger صلى الله عليه وسلم said, 'Blessing of food is through
ablution before (eating) it and after (eating) it.'3
COMMENTARY: In this case wadu or ablution means washing hands before having a meal
or eating something and washing hands and rinsing the mouth after eating. Allah causes
the food to be plenty for one who washes his hands before eating. And, he gives peace and
contentment to one who makes this kinds of ablution after eating food, also it gives energy
to the man to worship, observe good manners and do righteous deeds. It also allow for
1 Tirmidhi # 2494.
2 Ibn Majah # 1765, Darimi.
3 Tirmidhi # 1846, Abu Dawud # 3851.

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being steadfast in one's actions.
(٤٢٠٩) وَعَنِ ابْنِ عَبَّاسِ آَّ النَّيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ خَرَجَ مِنَ الخُلَاءِ فَقُدِّمَ آَلِيْهِ طَعَامْ فَقَالُوا أَلَّا
نَأْتِيْكَ بِوُضُوْءٍ قَالَ إِنَّمَا أُمِرُتُ بِالْوُضُوءِ إِذَا قُمْتُ إِلَى القَلْوةِ (رَوَاهُ التِّزْمِذِىُّ وَابُوْدَاودَ وَالنَّسَائُّ)
4209. Sayyiduna Ibn Abbas رضى الله عنه narrated that (once) the Prophet صلى اللهعليه وسلم came
out of the privy and food was offered to him. The sahabah (Prophet's Companions)
pas àno, asked him, "Shall we bring you water for ablution?" He said, "I have been
commanded to perform (wajib (obligatory)) ablution (after it is nullified) when I
stand up to offer salah (prayer)."1
(٤٢١٠) وَرَوَاهُ ابْنُ مَاجَةً عَنْ آَيْ هُرَيْرَةَ.
4210. Sayyiduna Abu Hurayrah رضى اللهعنه narrated the same hadith.2
COMMENTARY: The Prophet صلى الله عليه وسلم mentioned only salaht (prayer) when it is
obligatory to perform ablution because this is the predominant and most common case.
Apart from it, ablution is also necessary (as wajib (obligatory)) to offer prostration on reciting
a verse that calls for it to touch the Quran and to perform the tawaf (or circumambulation
of the ka'bah). The Prophet صلى الله عليه وسلم meant to remove any idea in the minds of the
sahabah (Prophet's Companions) , às », that ablution was wajib (obligatory) to be made
before eating. He did not deny that it is not only allowed to perform ablution before having
meals but also mustahab (desirable). Hence, the word wadu (ablution) here refers to the one
that is performed for salah (prayer), not that made for eating which his to wash hands and
sense the mouth.
The hadith, therefore means: "If I neglect the ablution made for eating (which is to wash
hands and mouth), then it is not a wajib (obligatory). No harm will result. But, of course, the
ablution for salah (prayer) is different and it is wajib (obligatory)."
EAT FROM THE SIDES
(٤٢١١) وَعَنِ ابْنِ عَبَّاسِ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ أُنَِّ بِقَضْعَةٍ مِنْ ثَرِيْدٍ فَقَالَ كُلُوا مِنْ جَوَانِهَا وَلَا
تَأْكُلُوا مِنْ وَسَطِهَا فَإِّ الْبَرْكَةَّ تَنْزِلُ فِى وَسَطِهَا (رَوَاهُ التِّزْ مِذِىُّ وَابْنُ مَاجَةَ وَالدُّارِبِىُّ) وَقَالَ التِّزْمِذِىُّ
هُذَا حَدِيْتْ حَسَنْ صَحِيْمٌ وَفِي رِوَايَةٍ أَبيْ دَاوُدَ قَالَ إِذَا أَكَلَ احَدُكُمْ طَعَامًا فَلَا يَأْكُلُ مِن أَعْلَى الشَّحْفَةِ وَلْكِنْ
يَأْكُلُ مِنْ أَسْفَلِهَا فَإِنَ الْبَرَكَةَ تَنْزِلُ مِنْ أَعْدَاهَا-
4211. Sayyiduna Ibn Abbas ws à +, narrated that (once) a bowl of tharid was
brought to the Prophet صلى الله عليه وسلم .He said (to his shabah) رضى الله عنه. "Eat from its
sides, not from its middle, because blessing descends in its middle.
According to another version (in Abu Dawud). "When any of you eats food, let him
not eat from the top of the dish. But, he must eat from the bottom of the dish
because blessing descends from the top of the food."3
1 Tirmidhi # 1854, Abu Dawud # 3760.
2 Ibn Majah # 3261.
3 Tirmidhi # 1805, Abu Dawud # 3772.

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COMMENTARY: Tharid is a meal prepared from meat and bread. The middle of the food in
a dish should be left to be eaten last of all to let blessing remain till then.
The top of the dish is the middle of it and the bottom refers to its sides.
RECLINING WHILE EATING AGAINST SUNNAH (HOLY PROPHET'S PRACTICE)
(٤٢١٢) وَعَنْ عَبْدِ اللَّهِ بْن عَمْرٍ و قَالَ مَارَأى رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَأْكُلُ مُتَّكِئًّا قَتٌ وَلَا يَطَأُ عَقِبَهُ
رجلاپ-(رواهابوداؤد)
صلى الله عليه وسلم said that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .4212
was never seen reclined while eating (his food). And, never did two men walk
behind him.1
COMMENTARY: See comments to hadith # 4168 and 4187 on the manner of sitting while
eating.As for walking somewhere, the Prophet صلى الله عليه وسلم did not have even two men at
his heels. He walked with his sahabah (Prophet's Companions) ( a +, with extreme
humility among them or behind them صلى الله عليه وسلم According to a hadith: (ويسوق اصحابه) (he
walked behind them) .. He never walked ahead of his companions or fellow walkers in the
fashion of the amirs, chiefs, kings and ostentatious men.
This hadith mentions two men because sometimes one man, like Sayyiduna Anas - dn>),
followed the Prophet صلى الله عليه وسلم. Even that was for some necessity and not contrary to
humble conduct.
HAVING MEALS IN THE MOSQUE
(٤٢١٣) وَعَنْ عَبْدِ اللهِ بْنِ الْحَارِثِ ابْنِ جَزُءٍ قَالَ أُنِّ تَسْوُلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُخُّبٍُ وَلَمٍ وَهُوَ فِي الْمَسْجِدِ
فَأَكَلَ وَاكَلْنَا مَعَهُ ثُؤَّ قَامَ فَصَلىّ وَصَلَّيْنَا مَعَهُ وَلَمْ ذَزِدُ عَلَى أَنْ مَسَحْنَا آَيْدِيَنَا بِالْحُصْبَاءِ- (رواه ابن ماجة)
4213. Sayyiduna Abdullah ibn Harith ibn Jazz usa+, said, "(A meal of) bread and
meat was presented to Allah's Messenger صلى الله عليه وسلم while he was in the mosque.
He ate and we too ate with him. Then he got up and offered salah (prayer) and we
too offered salah (prayer) with him. We did not go beyond wiping our hands with
pebbles."2
COMMENTARY: The food was not sticky so they did not need to wash their hands.
Besides, they had to hurry for the salah (prayer) and they took the advantage of the
concession to do away with washing hands. When an act is not wajib (obligatory), one may
avail of the advantage sometimes. Allah likes it on he loves following a lofty, ambitious
path most of the times.
It is stated in Ahya ul uloom that some of the sahabah (Prophet's Companions) (osasco)
used their heels as handkerchiefs to dry their hands.
This hadith confirms that it is permitted to eat in mosques, particularly dates. The ulama
(Scholars) say that it is allowed subject to the condition that mosques are not dirtied, for, if
that is done then it is forbidden or makruh (disapproved) to eat in mosques. The books of
fiqh say that is anyone is not observing I'tikaf in the mosque then he must not eat or drink
1 Abu Dawud # 3770.
2 Ibn Majah # 3300.

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in the mosque and he must not sleep there and must not buy or sell, for, these things are
makruh (disapproved) (for one not observing I'tikaf). However, a traveller who has no
other place besides the mosque is an exception to this edict.
The ulama (Scholars) say that one who enters the mosque must form an intention of
observing I'tikaf. All these things will become permitted to him and he will earn the re
ward of i'tikaf too.
PROPHET صلى الله عليه وسلم LIKED THE MEAT OF FOREARMS
(٤٢١٤) وَعَنْ أَبِئْ هُرَيْرَةَ قَالَ أُقِ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِلَكُمٍ فَرُفِعَ إِلَيْهِ الذِّرَاءُ وَ كَانَتْ تَعْجِبُهُ
فَنَهَسَ مِنْهَا- (رواه الترمذى وابن ماجة)
4214. Sayyiduna Abu Hurayrah « a », said that some meat was brought to Allah's
Messenger صلى الله عليه وسلم. He was presented the foreleg and he took a bite of it, for he
liked this part of it much.1
COMMENTARY: He bit off meat from the bones with his teeth. It is mustahab (desirable) to
eat in this manner. He liked this part because it was away from impure parts of the body
(like intestines).
Sayyidah Ayshah mu &+, said that he did not like this piece very much but since he got
meat after a long time and the foreleg could be cooked soon, he ate it. (Shama'il Tirmidhi)
NOT PREFERRED TO USE KNIFE
(٤٢١٥) وعَنْ عَائِشَةً قَالَتْ قَالَ رَسُولُ اللّهُ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ لَا تَقْطَعُوا اللَّحْمَ بِالسِّكِّيْنِ فَإِنَّهِ مِنْ صُنْعِ
أُلَا عَاجِمِ وَالْهُوْهُ فَإِنَّهُ أَهْنَأْ وَأَمْرَأُ -رَوَاهُ أَبُوْدَاؤدَ وَالْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانٍ وَقَالَالَّيْسَ هُوَ بِالْقَوِيّ-
4215. Sayyiduna Ayshah رضى الله عنهاا said that Allah's Messenger صلى الله عليه وسلم said, "Do
not cut meat with a knife (and eat in this manner) because it is alien practice.
Rather, bite, for, that is more pleasing and more beneficial."2
COMMENTARY: The Arabs call all non. Arabs ajami (dumb), but here it refers to the
Persians, If the meat is soft then it may be bit by the teeth but if it is hard then a knife may
be used. Moreover, the disallowance is nahi tanzihi (forbidden nearer to lawful) (meaning,
never lawfulness).
THE SICK MUST ABSTAIN
(٤٢١٦) وَعَنْ أُمِّ الْمُنْذِرِ قَالَتْ دَخَلَ عَلَىَّ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَعَهُ عَلِىّ وَلَنَا دَوَالٍ مُعَلَّقَةٌ فَجَعَلَ
رَسُوُلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَأْكُلُ وَعَلِيٌّ مَعَهُ يَأْكُلُ فَقَالَ رَسُوْلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِعَلِيٍّ مَهُ يَا عَلِّ
فَإِنَّكَ نَاقِةٌ قَالَتْ فَجَعَلْتُ لَهُمْ سِلْقًّا وَشَعِيْرًا فَقَالَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَا عَلِيُّ مِنْ هَذَا فَأَصِبْ قَإِنَّه
أَوْفَقُ لَكَ- (رواه أحمد والترمذى وابن ماجة)
صلى الله عليه وسلم narrated "Allah's Messenger رضى الله عنها Sayyidah Umm Mundhir .4216
visited me a commpanied by Ali. We had some ripening dates hung up. The
1 (Bukhari # 4712, Muslim # 194, 3270 - Lengthy), Tirmidhi # 1837, Ibn Majah 3307.
2 Abu Dawud # 3778, Bayhaqi Shu'ab ul Eeman # 5898.
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prophet صلى الله عليه وسلم began to eat (from these bunches). Ali too began to eat, but
Allah's Messenger صلى الله عليه وسلم said to Ali, 'Not you, O Ali, for you are not yet
recovered." Then, I prepared for them some beetroot and barley. So, the Prophet
duyulein said (to him). 'Eat some of this, O Ali, This is more beneficial for you."1
COMMENTARY: The sick and he who is recovering must observe abstinence.
PROPHET'S صلى الله عليه وسلم LIKES
(٤٢١٧) وعَن أَنَسٍ قَالَ كَاتَ تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُعْجِبُهُ الثُّقْلُ(رَوَاهُ التِّزْ مِذِىُّ وَاُلبَيْهَقِيُّ فِى
شُعَبِ الْإِئْتَابٍ)-
4217. Sayyiduna Anas رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم liked that
which was at the bottom of the pot (stuck to it).2
COMMENTARY: It was the Prophet's صلى الله عليهوسلم habit to let other people have what they
needed and he put aside his own needs and preferences. Thus, he let his family members,
companions, guests, the poor and needy whoever was there with him have the top and
cream of the dish. Then, he made do himself with what was at the bottom. People who
throw away the ford at the bottom of the dish must take a lesson from this.
WIPING CLEAN THE DISH
(٤٢١٨) وَعَنُّ نُبَيْشَةَ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ آَكَلَ فِي قَصِعَةٍ فَلَحِسَهَا إِسْتَغْفَرَتُ لَهُ
الْقَصْعَةُ رَوَاءُ أَحْمَدُ وَالتِّزْ مِذِىُّ وَابْنُ مَاجَةً وَالدَّارِيُّ وَقَالَ التِّرْمِذِىُّ هُذَا حَدِيْثُ غَرِيُبْـ
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنها .Sayyiduna NubAyshah .4218
said, "He who eats from a dish and (on finishing) licks it (with his fingers) has the
dish seek forgiveness for him."3
COMMENTARY: One who licks the dish clean demonstrates his humility. He has no pride
in him. These things are a means to forgiveness of sins. The dish is said to ask for his
forgiveness because it is the means for it.
WASHING HANDS AFTER EATING
(٤٢١٩) وَعَنْ أَبٍ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ بَاتَ وَفِي يَدِهِ غَمُرْ لَمْ يَغْسِلُهُ فَأَصَابَهُ
شَىءٌ فَلَا يَلُؤْ مَنَّ إِلَّا تَفْسَه-(رواه الترمذى وابوداود وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4219
said, "He who passes the night with a greasy hand not having washed it (after
meals), must blame only himself if he faces any trouble (if an animal, etc. is
attracted to his greasy hand).4
1 Tirmidhi # 2037, Musnad Ahmad 6. 364.
2 Tirmidhi, Bayhaqi, Musnad Ahmad 3-220.
3 Tirmidhi # 1804.
4 Tirmidhi # 1860, Abu Dawud # 3852.

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THE PROPHET صلى الله عليه وسلم LIKED THARID
(٤٢٢٠) وَنِ ابْنِ عَبَّاسِ قَالَ كَانَ أَحبَّ الطَّعَامِ إِلَى رَسُولِ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ القَّرِيْدُ مِنَ الْخُبُزِ
وَالقَّرِيْدُ مِنَ الُيُسِ.(رواهابوداود)
4220. Sayyiduna Ibn Abbas رضى الله عنه said that the food most liked by Allah's
Messenger صلى الله عليه وسلم was tharid prepared from bread and tharid made.from hays.1
COMMENTARY: Bread was soaked in stew or dates were mixed with butter oil or cheese
to prepare tharid from bread or from hays.
·EXCELLENCE OF OLIVE
(٤٢٢١) وَعَنْ أَبٍ أُسَيْدٍ الْآَ نْصَارِيٍّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كُلُوا الزَّيْتَ وَادَّهِنُوا بِهِ فَإِنَّه
مِنْشَجَرَةٍمُبَارگٍ -(رواه الترمذى وابن ماجة والدارمى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Usayd Ansari .4221
, said, "Eat olive oil and used it to massage yourselves with it, for it comes from a
blessed tree."2
COMMENTARY: There is much good in olives. The Quran speaks of this blessed tree in its .
verse (24: 35):
اللَّهُ نُوْرُ السَّمُوتِ وَالْأَرْضِ الخ
The best kind of it is found in Syria. Allah also mentions it in surah at-Teen (95). The Arabs,
particularly the Syrians, used it in their food (as the sweet oil). They use its bitter oil to
kindle their light and lanterns.
It is medically established that applying olive oil to the body is very beneficial to it.
MERIT OF VINEGAR
(٤٢٢٢) وَعَنُ أُمِ هَانِيٍّ قَالَتْ دَخَلَ عَلَىَّ النَِّىُّ صَلَّى اللّهِ عَلَيْهِ وَسَلَّمَ فَقَالَ أَعِنْدَكَ شَهِىْ قَلْتُ لَا إِلَّ خُبُزْ يَابِسْ
وَخَّلٌّ فَقَالَ هَاتِ مَا أَقْفَرَ بَيْتْ مِنْ أُدُمِ فِيْهِ خَلِّ (رَوَاهُ الثَّزْمِذِىُّ وقَالَ هُذَا حَدِيْثُ غَرِيبٌ).
4222. Sayyidah Umm Hani رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم come to her
home (one day). He asked. "Do you have anything?" She said, "A stale (loaf of)
bread and some vinegar." He said, "Bring that! A house that has vinegar is not
without condiments."3
COMMENTARY: The Prophet صلى الله عليه وسلم asked Sayyidah Umm رضى الله عنه Hani for whatever
she had to show that one must be content with even the little necessities of life. (She was
.رضى الله عنه the sister of Sayyiduna Ali
DATES AS CONDIMENT
(٤٢٢٣) وعَنِ يُوسُفَ بُنِ عَبْدِ اللَّهِ بُنِ سَلَامٍ قَالَ رَآَيْتُ أُلنََِّّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَخَذَ كِسْرَةً مِنْ خُبُزٍ
1 Abu Dawud # 3783.
2 Tirmidhi # 1852.
3 Tirmidhi # 1843.

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الشَّحِيْرِ فَوَضَعَ عَلَيْهَا تَمْرَةٌّ فَقَالَ هذِهِ إِدَامٌ هذهٍ وَاكَلَ-(رواهابوداؤد)
صلى said, "I saw the Prophet رضى الله عنه Sayyiduna Yusuf ibn Abdullah ibn Salaam .4223
,Ale take a piece of barley bread and put a date on it. Then, he said, "This, is the
condiment of this.' Then he ate it."1
MAY CONSULT A NON-MUSLIM PHYSICIAN
(٤٢٢٤) وَعَنْ سَعْدٍ قَالَ مَرِضْتُ مَرَضًّا آتَانِ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَهُوْدُ فِْ فَوَضَعَ يَدَهُ بَيْنَّ ثَدَّْ حَتَّى
وَجَدْتُ بَرْدَهَا عَلَى فُؤَادِى وَقَالَ إِنَّكَ رَجُلْ مَفْؤُدْ بِيْتِ الْحَارِثُ بُنَّ كَلَدَةً أَخَاثَقِيْفٍ فَإِنَّهُ رَجُلٌ يَتَطَيَّبُ
فَلْتَأْخُذُّ سَبْعَ تَمَرَاتٍ مِنْ عَجُوَةِ الْمَدِيْنَةِ فَلْيَجَأُهُنَّ بِنَوا هُنَّ ثُمَّ لَيَلُذَّكَ بِهِنَّ-(رواه ابوداؤد)
صلى اللهعليه وسلم recalled, "I fell very ill (once). The Prophet رضى الله عنه Sayyiduna Sa'd .4224
paid me a sick visit and put his hand on my chest so that I sensed its coolness on
my heart. He said, 'You are one who suffers from a heart disease. Go to Harith ibn
Kaladah. He is from the tribe of) Thaqif. He (is a physician who) prescribes
medicine. Let him take seven dates from the ajwah of Madinah and grind them
together with their stones, and put them in your mouth."2
COMMENTARY: The Prophet صلى الله عليه وسلم advised him to go to the healer and advised him of
a cure that he had known for his malady. He was thus not left at the mercy of the physician.
A sick person may consult a non Muslim physician in the light of this hadith. Harith ibn
Kalabah had died in the early days of Islam and was not known to have become a Muslim.
LET ONE KIND OF FOOD OFFSET EFFECTS OF THE OTHER
(٤٢٢٥) وعَنُ عَائِشَةً أَثّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَأْكُلُ الْبِطِيْخَ بِالْرَبِ (رَوَاهُ التِّرِمِذِىُّ وَزَادَ
أَبُوُدَاودَ وَ يَقُولُ يُكْسَرُ حَرُّ هُذَا بِبْردِ هُذَا وبَرُدُ هُذَا بَحَرِّ هُذَا وَقَالَ التِّرِمِذِىُّ هُذَا حَدِيْثْ حَسَنْ غَرِيُبْ)-
4225. Sayyidah Ayshah رضى الله عنها said that the Prophet صلى الله عليه وسلم ate melon with
fresh dates.3
Abu Dawud added: He would say, 'The heat of this (dates) is offset by the coolness
of this (melon) and the coolness of this by the heat of this."4
COMMENTARY: Most ulama (Scholars) say that the Arabic word (¿) (bitteekh) stands
for water-melon not melon. Teebi al>, said that it could be unripe melon which is more
cool (like water-melon).
WORMS IS EATABLES
(٤٢٢٦) وَعَنْ آَنَسٍ قَالَ أُتِ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِتَمَرٍ عَتِيْقٍ فَجَعَلَ يُفَتِّئُهُ وَيُخْرِ جُ السُّوْسَ مِنْهُ(رواه ابوداود)
4226. Sayyiduna Anas us à >, narrated that some old dates were brought to the
Prophet صلى الله عليه وسلم.He began to split them (to look closely at them) and cast out the
1 Abu Dawud # 3830.
. 2 Abu Dawud # 3875.
3 Tirmidhi # 1843.
4 Abu Dawud # 3836 (full hadith).

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worms from them.1
COMMENTARY: Tabarani als, has transmitted a hadith from Sayyiduna Ibn Umar ano,
before tearing open a date. So, perhaps the prohibition صلى الله عليه وسلم that the Prophet عنه
applies to fresh dates while old dates may be split. Or, the hadith of Anas can +, merely
means that it is allowed to tear open dates and of Ibn Umar we dn>, that the disallowance is
tanzihi (near permissibility).
:
Teebi ala, said that the hadith is evidence that if worms are found in food items then the
food does not become impure. According to Matalib ul Mumineen if there are worms in
cheese or apple (and swallowed by the eater) then that is lawful because it cannot be
avoided. But if the worms are taken out the food then the same command applies as for fly,
wasp, flea and every creature with blood that does not flew. It is forbidden to eat it, but
when it falls in water or food that does not become impure.
VENTRICLE OR GUT IS PURE
(٤٢٢٧) وعَنِ ابْنِ حُمَرَ قَالَ أُتِ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِجُنَّةٍ فِيْ تَبُوتٍ فَدَهَا بِالسِّكِّيْنِ فَسَتَى وَقَطَةَ-
(رواهابوداؤد)
4227. Sayyiduna Ibn Umar w à>, said that a piece of cheese was presented to
the Prophet صلى الله عليه وسلم in Tabuk. He asked for a knife, mentioned the name of
Allah and cut it.2
COMMENTARY: The mentioning of Allah's name was to begin eating, not to cut anything,
as some ignorant people imagine that when a pumpkin is cut bismillah must be recited as if
for slaughter.
Mazhar says that this hadith is evidence that the gut of the young of a camel or sheep is
pure otherwise cheese would be impure because cheese cannot be made without it.
THINGS ABOUT WHICH SHARI'AH (DIVINE LAW) IS SILENT ARE PERMISSIBLE
(٤٢٢٨) وَعَنُ سَلْمَانَ قَالَ سُئِلَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ السَّمْنِ وَالْجُبُنِّ وَالْفِرَآءِ فَقَالَ الْخَلَالُ
مَا أَحَلَّ اللّهُ فِي كِتَابِهٍ وَالْخُرَامُ مَا حَرَّمَ اللَّهُ فِي كِتَابِهِ وَالْحُرَامُ مَا حَرَّمَ اللَّهُ فِي كِتَابِهِ وَمَا سَكِّتَ عَنْهُ فَهُوَ مِمَّا
عَفَا عَنْهُ (رَوَاهُ ابْنُ مَاجَةَ وَالتِّرِ مِذِىٌّ وَقَالَ هذَا حَدِيْتُ غَرِيبٌ وَمَوَقُوُفْ عَلَى الْآَصَبِّ).
4228. Sayyiduna Salman رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم was asked
about clarified butter, cheese and Zebra or wild asses (are they lawful food or
unlawful). He said, "The lawful is that which Allah has declared lawful in His Book.
The unlawful is that which Allah has declared unlawful in His Book. And that of
which He has said nothing is such as He has forgiven (and it is allowed to use it)."3
COMMENTARY: The sahabah (Prophet's Companions) ( au ) had asked about ghee
(clarified butter) because in early Islam much was not known about it and there were some
doubts, perhaps. As for cheese, by itself it was a doubtful case because in those days it was
prepared from ventricle or guts of camel or sheep)., They also asked about zebra. As for the
1 Abu Dawud # 3832.
2 Abu Dawud # 3832.
3 Tirmidhi # 1726, Ibn Majah # 3367, (Darul Isha'at edition of Tirmidhi # 1732)

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· Arabic word, it is (¿Al) which can be plural of (tt) (zebra or wild ass), or of (+) (wearing
apparel of animal's hide) which is why Tirmidhi has placed it in the chapter on clothing
(libas) and said, they asked about four," which the infidels use for their coats, etc. without
dying, so they may not do the some thing as the disbelievers did.
What Allah has declared an unlawful in His Book is either what He forbids clearly or has
given a general statement in his verse.
وَمَا أَتْكُمُ الرَّسُوْلُ مَخُذُوْهُ وَمَا تَكُمْ عَنْهُ فَانْتَهُوْا
{And whatsoever he Messenger gives you, take it, and whatsoever he forbids,
abstain (there from).} (59: 7)
This clarification is necessary because many things are forbidden, but not all are mentioned
in the Quran as disallowed. The ahadith declare that they are forbidden.
The concluding sentence of the hadith is evidence that all thing are essentially allowed. So
whatever Shari'ah (divine law) has not declared as forbidden is permitted.
This hadith is muwquf according to Tirmidhi, meaning that it is the saying of Salman vedl >>
not of the Prophet صلى الله عليه وسلم. In the terminology of hadith, the sayings of the sahabah are
termed as mawquf just as the saying of the Prophet Lyleallo, as also his deeds, are marfu.
PROPHET'S DESIRE FOR WHOLESOME FOOD
(٤٢٢٩) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ تَسْوُلُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ وَدِدْتُ أَكَّ عِنْدِىُ خُبْزَةً بَيْضَآءُ مِنْ بُدَّةٍ
سَمْرَآءَ مُلَّقَةً بِسَمْنٍ وَلَبَنٍ فَقَامَ رَجُلْ مِنَ الْقَوْمِ فَاتَّخَذَهُ فَجَاءَ بِهِ فَقَالَ فِي آَبِّ شَهِىٍ كَانَ هُذَا قَالَ فِ عُكَّةٍ
ضَبٍ قَالَ ارْفَعْهُ رَوَاهُ اَبُودَاوُدَ وَابْنُ مَاجَهَ وَقَالَ ابُوُدَاوُدَ وَهْذَا حَدِيْثُ مُنْگرْ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .4229
expressed a wish to have a white loaf prepared from yellowish brown wheat
softened with clarified butter and milk. One of the men of the assembly stood up
and procured it and brought it. He asked him, "In what was it (meaning, clarified
butter) placed?" He said, "In the skin of a lizard." He said, "Take it away (I shall not .
eat it)."1
(Abu Dawud said that this hadith is munkar).
COMMENTARY: The Prophet صلى الله عليه وسلم had a natural dislike for lizards, so he had the
bread removed from him. We have read in a hadith of khalid ibn Walid As an+, that the
Prophet صلى الله عليه وسلم did not like lizard because it was not found in his region (# 4111). He
did not mean that lizard skin was impure. If it was impure, then he would have asked for
the bread to be thrown away and forbidden others to eat it.
This particular incident of his asking for the bread and desiring what his soul wished is
quite contrary to his temperament. Hence, Abu Dawud has called this hadith munkar. But,
if we term it to be sound then we might suppose that he had expressed his desire only to
show that it is allowed to do so.
UNCOOKED GARLIC IS FORBIDDEN
(٤٢٣٠) وَعنَ عَلِيٍّ قَالَ تَّى رَسُولُ اللّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ عَنْ أَكْلِ القُّؤْمِ إِلَّ مَطْبُوخًا- (رواه الترمذى وابوداود)
1 Abu Dawud # 3818, Ibn Majah # 3341.
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4230. Sayyiduna Ali رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم forbade eating
garlic u nless it was in a cooked form.1
COMMENTARY: In the cooked form, the odour disappears so it is allowed to eat it. The
same ruling applies to onion and such other things. Besides, the disallowance of raw garlic
is of the kind of nahi tanzihi (forbidden nearer to lawful) (forbidden but nearer to lawful).
ABOUT ONIONS
(٤٢٣١) وَعَنْ آَبِيْ زِيَارٍ قَالَ سَأَلْتُ عَائِشَةً عَنِ الْبَصْلِ فَقَالَتْ إِنَّ أَخِرَ طَعَامِ الكَلَهُ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ طَعَامْ فِيهِبَضْلْ-(رواه ابوداؤد)
4231. Sayyidah Abu Ziyad رضى الله عنه said that he asked Sayyidah Ayshah رضى الله عنها about
onion. She said, "Indeed the last food that Allah's Messenger صلى الله عليه وسلم ate (in his
life) had some (cooked) onions in it."2
COMMENTARY: The traditions say that the Prophet صلى الله عليه وسلم did not eat garlic and onion.
Some traditions say that he even forbade the ummah to eat them. In the light of this tradition
of Sayyidah Ayshah Que a>), we might say that the disallowance is about uncooked garlic,
onion and the like, not such as cooked with the meal as an ingredient of food.
Moreover, the disallowance too is of the kind of nahi tanzihi (forbidden nearer to lawful), not
nahi tahrimi. And Tahawi ales, has reproduced in Sharh Aathar such ahadith has prove that
it is allowed to onion, garlic, leek, etc whether cooked or uncooked. This permission is for
such a person who remain within his home after eating them and does not go to the mosque
till its odour remains in his mouth. Because it is makruh (disapproved) to go to the mosque
after eating these things. Imam Abu Hanafah, ales, Imam Abu Yusuf and Imam Muhammad
also say the some thing.
Ibn Maalik رحمه الله said that the last meal of the Prophet صلى اللهعليه وسلم in which he ate onion was
too clarify that it is allowed and that the prohibition was not beyond nahi tanzihi
(forbidden nearer to lawful).
عليه السلام BUTTER WAS DEAR TO THE PROPHET
(٤٢٣٢) وَنِ ابْنَىْ بُسْرِ السّلَمَّيْنِ قَالَا دَخَلَ عَلَيْنَا تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَدَّ هُنَا زُبَدًا أَوْ تَمْرًّا
وَكَاتَ يُحِبُّ الزُّبَدَ وَالثَّمْرَ-(رواه ابوداؤد)
4232. The two sons of Busr who are Sulami(S), namely Abdullah and Atiyah &+,
narrated, "Allah's Messenger صلى الله عليه وسلم visited us (one day). We presented to him
butter and dates. (He ate them). He did lie butter and dates (always)."3
A PLATTER WITH MANY VARIETIES OF FOOD
(٤٢٣٣) وَنِ عِكْرَاشِ بُنِ ذُوَيْبٍ قَالَ أُتِيْنَا بِحِفْنَةٍ كَثِيْرَةِ الثَّرِيْدِ وَالْوَذْرِ فَخَبَظْتُ بِيَدِئْ فِي نَوَاحِيُهَا وَاكَلَ
تَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ بَيْنٍ يَدَيْهِ فَقَبَضَ بِيَدِهِ الْيُسْرِى عَلَى يَدَيِ الْيُمْنِى ثُمَّ قَالَ يَا عِكْرَاشُ كُلُ
1 Tirmidhi # 1808, Abu Dawud # 3828.
2 Abu Dawud # 3829, Musnad Ahmad 6-59.
3 Abu Dawud # 3837.

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مِنْ مَوْضِعٍ وَاحِدٍ فَإِنَّهُ طَعَامْ وَاحِدْ ثُمَّ أُتِيْنَا بِطَبَقٍ فِيْهِ الْوَابُ النَّمْرِ فَجَعَلْتُ أَكُلُّ مِنْ بَيْنِ يَدَىَّ وَجَالَتْ
يَدُ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي الطَّبَقِ فَقَالَ يَا ◌ِكْرَاشُ كُلُّ مِنْ حَيْثُ شِئْتَ فَإِنَّهُ غَيْرُ لَوْنٍ وَاحِدٍ
◌َُّ أَتِيْنَا بِمَآءٍ فَقَسَلَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَدَيْهِ وَمَسَحَ بِبَلَلِ كَفَّيْهِ وَجْهَهُ وَذِرَاعَيْهِ وَرَأْسَهُ وَقَالَ يَا
عِكْرَاشُ هذَا الْوُضُوْءُ مِمَّا غَيَّرتِ النَّارُ- (رواه الترمذى)
4233. Sayyiduna Ikrash ibn Dhuwayb as à , narrated that: "A large platter
containing tharid and boneless meat was brought to us. While eating, I let my hand
travel all over the platter, but Allah's Messenger ,,,leano ate from what was nearest
to him. With his left hand he held my right forearm and said, 'O Ikrash, from a single
place, for, it is all one food.' After that, we were brought a dish containing a variety of
dates (or fresh dates). I (followed his instructions and ate from that which was nearest
to me, but the hand of Allah's Messenger صلى الله عليه وسلم moved all over the dish. He said,
"O Ikrash, eat from wherever you like, for, it is not of one kind.' (He meant to teach
by his action and words what one should do.) Then water was brought to us. Allah's
Messenger صلى الله عليه وسلم washed his hands with it and, with his wet palms, he stroked
his face, fore arms and head, saying, 'O Ikrash, this is the ablution for what is
modified by fire.' (It is an ablution called wadu tu'am.)1
COMMENTARY: If all food on a dish is one kind then there is no point in picking up from
different sides but if there is a variety of food then one may pick up from the sides of the
dish. The centre may be untouched till the last because blessings descent there. However, it
is also possible that if food is of different kinds, like dates many coloured, then there is no
harm in eating from the centre too.
WHAT MAY THE SICK HAVE
(٤٢٣٤) وَعَنُ عَائِشَةً قَالَتْ كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَخَذَ أَهْلَهُ أُلْوَعْتُ آَمَرَ بِالْحُسَآءِ فَصُنِعَ
ثُّ أَمَرَهُمْ فَحَسَوْ امِنْهُ وَكَانَ يَقُولُ إِنَّهِ لَيَرْ تُوْفُؤَادَ الْخُزِيْنِ وَيَسْرُ وْعَنُ فُؤَادِ التَّقِيْمِ كَمَا تَسْرُ وإِحْدَ اكُنَّ
الْوَسَخَّ بِأُلْمَآءٍ عَنْ وَجْهِهَا (رَوَاهُ التِّرِمِذِىُّ وَقَالَ هَذَا حَدِيْثُ حَسَنٌ صِحٌِ)۔
4234. Sayyidah Ayshah was a>, narrated that when any of his family members fell
ill. Allah's Messenger صلى الله عليه وسلم instructed that hasa should be prepared and then
he had the patient sip from it. He would say, "It enlivens the grieved and cleans the
heart of the sick as one of you clears dirt away from her face with water."2
COMMENTARY: Hasa is prepared from flour, water and clarified butter. Sugar may or
may not be added to it. The Makkans call it harirah and talbinah. This is mentioned in an
earlier hadith in section I (# 4179).
The Prophet صلى الله عليه وسلم mentioned women in this saying because they are more particular
about cleanliness and they were his listeners at that time.
1 Tirmidhi # 1848 (1855), Ibn Majah # 3274.
2 Tirmidhi # 2039 (2046)

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99
AJWAH BELONGS TO PARADISE
(٤٢٣٥) وَعَنُّ أَبي هُرَيْرَةَ قَالَ قَالَ تَسْوُلُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلْعَجُوَةُ مِنَ الْجَنَّةِ وَفِيْهَا شِفَاءُ مِّنَ السِّّ
وَالْكُمْأَّةُ مِنَ الْمَنِّ وَمَاءُ هَاشِفِاءٌ لِلْعَيْنٍ - (رواه الترمذى)
صلى اللهعليه وسلم" narrated that, Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4235
said, 'Ajwah is a date from paradise. It has an antidote for poison. Truffles are
allied to manna and their juice is cure for the eye."1
COMMENTARY: Ajwah is a date from paradise. It is very beneficial and comforting.
The remaining portion of the hadith is as explained in hadith # 4184.
SECTION III
الفَصلُ الثَّالِث
(٤٢٣٦) عَنِ الْمُغِيْرَةَ بُنِ شُعْبَةً قَالَ ضِفْتُ مَعَّ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ لَيْلَةٍ فَأَمَرَ بَحْتُبٍ فَشُوِىَ
ثَُّ أَخَذَ الشَّفْرَةَ فَجَعَلَ يَجُزُّ بِيْ بِهَا مِنْهُ فَجَآءَ بِلَالْ يُؤْذِنُهُ بِالصَّلَاةِ فَاَلْقَى الشَّفْرَةَ فَقَالَ مَالَه تَرِبَتُ يُدَاهُ قَالَ
وَكَاتَ شَارِبُهُ وَفَاءً فَقَالَ لِى أُقْتُهُ لَكَ عَلَى سِوَالٍ أَوْقُقَد عَلى سِوَاكٍ- (رواه الترمذى)
4236. Sayyiduna Mughirah ibn Shu'bah asa +, narrated that he was a guest one night
along with Allah's Messenger صلى الله عليه وسلم. (The host had a sheep slaughtered for
them.) He (the prophet) صلى الله عليه وسلم asked for a side portion of the meat to be roasted.
He then took a knife and began to cut off slice for him (Mughirah) رضى الله عنه. At this
moment, Bilal As an +, came to inform him that it was time for the salah (prayer). So,
he put down the knife and remarked, 'what is wrong with him. May his hands be
dusty!"
Mughirah رضى الله عنه said, "My moustache had grown long, so he said, 'shall I clip
them for you over a siwak?' Or, 'clip them over a siwak."2
COMMENTARY: The words 'may his hands be dusty; are not spoken in their literal sense.
They are used to reproach the addressee. The prophet صلى الله عليه وسلم did not like that
Sayyiduna Bilal as a +, should call him for salah (prayer) when there was ample time for it
and he was having his meal. He also observed the disappointment of the host, so thought
that Sayyiduna Bilal رضى الله عنه could have waited.
The words that the moustache 'had grown long' are explained in many ways. They could
be Mughirah's usd+, (as translated in the hadith because the text is in the third person 'his
moustaches' but Shama'il Tirmidhi and Abu Dawud call it 'my ... ' meaning the narrator's).
Allah's Messenger صلى الله عليه وسلم asked him if he should trim them. Or, he instructed
Mughirah رضى الله عنه to trim them himself.
Some exponents say that the Prophet's صلى اللهعليه وسلم moustache had grown and he decided to
trim them and let Mughirah as an +, have the hair as a token. Or, he instructed Mughirah
.moustache صلى اللهعليهوسلم (to trim his (the Prophet's رضى الله عنه
1 Tirmidhi # 2066.
2 Abu Dawud # 188, Tirmidhi (Shamail) # 167 description if the cury ...