The Etiquettes Of Eating And Drinking
1) It Is Forbidden To Eat Or Drink From Any Kind Of Dish Or With Any Kind Of Utensil That Is Made From Gold Or Silver
2) The Prohibition Of Eating In A Reclining Position Or When Lying Prone On One’s Stomach
3) When It Is Time For prayer And When Food Is Being Served, Eat First And Then Pray
4) Washing One’s Hands Before And After A Meal
5) Mentioning Allah’s Name Before Eating Or Drinking And Praising Allah (Swt) Afterwards
6) Eating And Drinking With The Right Hand, And The Prohibition Of Eating With The Left Hand
7) Eat From What Is Next Or Nearest To You
8) It Is Recommended To Eat From The Sides Of A Dish, And Not From Its Middle Or Upper Part
9) It Is Recommended To Eat With Three Fingers And To Lick One’s Fingers After Eating
10) When A Morsel Of Food Falls Down, It Is Recommended To Pick It Up, To Wipe Off Anything That Attached Itself To It, And Then To Eat It
11) The Prohibition Of Taking Two Dates At One Time From A Tray
12) It Is Recommended To Wait And Not Eat Food While It Is Still Very Hot
13) The Prohibition Of Finding Fault With Food Or Scorning
14) The Ruling For Drinking And Eating While Standing Up
15) It Is Disliked To Breath Or Blow Into A Drinking Container
16) When Drinking, You Should Pause Three Times In Order To Breathe; Nonetheless, It is Still Permissible To Drink In One Go Without Pausing To Breathe
17) The Prohibition Of Drinking From The Mouth Of A Bottle Or Canteen
18) The Person Who Is Serving Drinks To Others Should Be The last Of Them To Drink Himself
19) It Is Recommended To Talk During A Meal
20) Eating Together As A Group
21) It Is Disliked To Eat A Lot Of Food Or To Eat So Little That One’s Body Weakens
22) The Prohibition Of Sitting At A Table Upon Which Alcohol Is Imbibed

The Manners Of Eating And Drinking

Allah (Swt) said: “0 (you) Messengers! Eat of the Tayibaat [all kinds of Halal (legal) foods which Allah has made legal (meat of slaughtered eatable animals, milk products, fats, vegetables, fruits, etc.], and do righteous deeds. Verily! I am Well-Acquainted with what you do” (Qur’an 23:51)

And Allah (Swt) said: “Eat and drink of that which Allah has provided and do not act corruptly, making mischief on the earth” (Qur’an 2:60) And the Messenger of Allah said to a boy, “0′ young boy, say Allah’s Name (before you eat), eat with your right hand, and eat from what is nearest to you.” [Muslim, 2022]

The Etiquettes Of Eating And Drinking

1) It Is Forbidden To Eat Or Drink From Any Kind Of Dish Or With Any Kind Of Utensil That Is Made From Gold Or Silver

Hudhaifah (R.A) reported that he heard the Prophet (Pbuh) say, o “Do not wear silk or Ad-Deebaaj (a kind of silk); do not drink from containers of gold and silver, and do not eat from bowls that are made from them, for they (i.e., containers and bowls made of gold and silver) are for them in this world, and for us in the Hereafter.”[Muslim, 2067]

The following Hadeeth contains an even severer warning: Umm Salamah (R.A) – wife of the Prophet (Pbuh) – reported that the Messenger of Allah (Pbuh) said, “The only thing that flows into the stomach of one who drinks from a container of silver is the fire of Hell.”[Muslim, 2065] On the grounds of these narrations, scholars agree that it is forbidden to drink from the aforementioned kinds of dishes and containers.

There is no mention of the reason behind the prohibition nonetheless, when a Muslim learns of an authentic proof, he must follow it to the letter, and he must not embark on a desperate search for an interpretation that justifies a forbidden deed. That being said, scholars have attempted to explain the reason behind the ruling, though they don’t agree on what that reason is. Some scholars say that when one eats from a bowl made of gold, he imitates tyrants and kings of foreign empires, and that is the reason for the prohibition. Other scholars maintain that using dishes made of gold and silver is an act of arrogance and extravagance, both of which are prohibited. And yet other scholars say that using such dishes is an insult to the poor, who cannot even find food to fill their simple containers and dishes. (And perhaps all of these reasons sufficiently explain the wisdom behind the prohibition.)

Related Issue: Commenting on the phrase, “And they are for you in the Hereafter,” Al-Ismaa’eelee said, “You will use them as a reward for not using them in the world, and they will not use them as a punishment for disobeying [Allah] by using them [in this world].” Ibn Hajr pointed out that there is a similarity between this ruling and the ruling for alcohol, because it is indicated in another Hadeeth that those who drink it in this world will not drink it in the Hereafter, and vice-versa.

2) The Prohibition Of Eating In A Reclining Position Or When Lying Prone On One’s Stomach

Abu Juhaifah (R.A) said, “I was with the Messenger of Allah (Pbuh) when he said to a man that was with him, ‘I do not eat while I am reclining (or leaning).” Ibn Hajr pointed out that scholars disagree about what is meant by reclining or leaning. Some say it means to sit down in a comfortable position; others say it means to lean on one’s right or left side; and yet others say it means to rest one’s weight on one’s left hand, which is fixed firmly on the ground. This last opinion is perhaps based on a narration that has a weak chain and is related by Ibn ‘Adee. In it, the Prophet (Pbuh) explained that a man should not lean on his left hand while he is eating. Maalik said about resting one’s weight on one’s left hand, “It is a form of leaning.” And commenting on this saying of Maalik, Ibn Hajr said, “This shows that Maalik disliked for one to eat in any position that might be construed as leaning or reclining, meaning that, in his view, there isn’t a specific form of leaning that is disliked (but that rather all forms of leaning are disliked).”

Perhaps the reason why it is disliked to eat while one is in a reclining position is that tyrants and kings from foreign lands would eat in that position; furthermore, it is the position of one who is saying, in his posture and not with his words, that he wants to eat a lot of food. Ibn Hajr said, “If it is established that it is disliked or contrary to what is better to eat in a reclining position, it is recommended that one who is eating sit on his knees, with his feet facing up, or with his right leg up (with his right knee pointing upwards) while he is sitting on his left leg.”

The second prohibited posture during eating is for one to lie prone on one’s stomach. Ibn ‘Umar (R.A) said, “The Messenger of Allah (Pbuh) forbade two [practices related to] eating: [he forbade] sitting at a table on which alcohol is imbibed, and [he forbade] eating while one is lying prone on his stomach.”[Abu-DaawoodI, 3774]

Related Issue: How did the Prophet (Pbuh) sit down during a meal? When the Prophet (Pbuh) would eat, he (Pbuh) would sit in the Maq’ee position (to sit on one’s buttocks, with one’s feet erect underneath). It is also related that he would sit down during a meal on his knees, and the bottom of his left foot would be resting against the top of his right foot, a position that showed his humility and submission to his Lord (Swt).

As for the Maq’ee position mentioned above, it is founded on a narration from Anas Ibn Maalik (R.A) who said, ‘I saw the Prophet (Pbuh) Maq’eean (the position of resting on one’s buttocks, with one’s feet erect underneath), eating dates.”[Muslim, 2044] And as for the second position mentioned above, ‘Abdullah Ibn Busr (R.A) said, “I gave a sheep as a gift to the Prophet and so the Messenger of Allah (Pbuh) sat down on his knees to eat. A Bedouin said, ‘What is this position of sitting down?’ He (Pbuh) said, “Verily, Allah (Swt) has made me a noble (and good-natured) slave, and He (Swt) did not make me an obstinate tyrant.” [Abu-Daawood, 3773]

3) When It Is Time For prayer And When Food Is Being Served, Eat First And Then Pray

Anas (R.A) reported that the Prophet (Pbuh) said, “When dinner is laid down and the prayer Uqeemat (i.e., the Iqaamah is made and the prayer begins), then begin with dinner.’ [Muslim, 559]

Ibn ‘Umar (R.A) reported that the Messenger of Allah (Pbuh) said, “When the dinner of one of you is laid down and the prayer Uqeemat (i.e., the Iqaamah is made and the prayer begins), then he should begin with dinner. And let him not rush, [but instead wait] until he finishes it (his dinner).” [Ahmad, 5772]

Whenever dinner would be served to him at the time of prayer, Ibn ‘Umar (R.A) would not leave to Pray until he finished his meal. Naafai related that Ibn ‘Umar (R.A) would send him [to bring food] when he was fasting; food would be served to him while the call was being made for the Maghrib prayer. Then the prayer would commence. Ibn `Umar (R.A) would hear that it had commenced, but he would not leave his dinner, nor would he rush; instead, he would wait to finish his dinner. Then he would go out and pray.

Naafai then related that Ibn ‘Umar (R.A) would say, “The Prophet of Allah (Pbuh) said, “Do not rush from your dinner when it is served to you.” [Ahmad, 6323] You should eat first, so that, during prayer, your mind will not be preoccupied with food, and so that you can concentrate on your prayer.

Once, when Abu Hurairah (R.A) and Ibn ‘Abbaas (R.A) were eating and there was roasted meat in the oven, the Muaddhin (Caller to prayer) wanted to make iqaamah (to commence the prayer). Ibn ‘Abbaas (R.A) said to him, “Do not rush, so that we do not stand with something in ourselves [being preoccupied about the meal].”[Fathul-Baaree, 2/189] The ruling in this issue is not limited to dinner alone, but rather applies to any meal that a person looks forward to having. Another prohibition supports this ruling: the Prophet (Pbuh) forbade a person to pray when food is served and when one is fighting the urge to relieve himself (to defecate or urinate). ‘Aaisha (R.A) said, “I heard the Messenger of Allah (Pbuh) say, ‘There is no prayer when food arrives, nor when one is pushing back Al-Akhbathaan (urine and stool).” [Muslim, 560]

Related Issue: Some scholars have said, “If food is being served when the [congregational] prayer commences, then one should eat a few morsels to cut off the intensity of his hunger [and then he should immediately go and pray].” An-Nawawee refuted this view, saying, “And the Prophet’s saying, “And let him not rush, but instead [wait] until he finishes it (dinner),’ proves that one should continue to eat until he completely satisfies his appetite. This is the correct view, and as for what some of our companions have interpreted – that one should eat only a few morsels to break the intensity of hunger – then that is not correct. In fact, the above-mentioned Hadeeth clearly disproves that view.”

Question: When food is served and the [congregational] prayer commences, is it compulsory for one to eat, based on the apparent wording of the Hadeeth? Or does the Hadeeth convey a meaning of ‘recommended’?

Answer: The action of Ibn ‘Umar (R.A) as related by Ahmad and others, proves that precedence should always be given to one meal over prayer; some scholars, however, have said that the ruling depends on the individual – how intense his desire is to eat. So if a person strongly desires to eat, then it is better in his case to eat and then pray, so that he goes to prayer with a heart that is free to concentrate on worship. A saying of Abu AdDardaa expresses that meaning: “It is from the [sound religious] understanding of a person to do what he needs to do [first], so that he goes to prayer with a heart that is unoccupied.” I feel that the strongest opinion in this issue is the one expressed by Al-Haafidh Ibn Hajr, who said that various narrations point to the intensity of one’s desire to eat as being the reason why one should eat first and then pray. So the ruling in this issue revolves on the reason why it was legislated. if the reason is applicable to a person, the ruling applies; otherwise, it doesn’t. Or in other words, if one wants to eat and fears that he will be thinking about food during prayer, he should eat first; but if he isn’t all that hungry and knows that he will not be thinking about food during prayer, he does not have to eat first.

4) Washing One’s Hands Before And After A Meal

I know of no authentic Hadeeth ascribed to the Prophet (Pbuh) that can provide solid grounds for the legislation of washing one’s hands before one eats. Al-Baihaqee said, “The Hadeeth about washing one’s hands after eating is Hasan (acceptable), but no Hadeeth is established about washing one’s hands before eating.”

Nonetheless, it is recommended to wash your hands before eating in order to remove any filth or impurities that might do harm to your health. And about the ruling for washing hands before a meal, there are two conflicting opinions related from Imam Ahmad – Karaaha (that it is disliked to do so) and Istihbaab (that it is recommended to do so). Imam Maalik elaborated, saying that the legislation of washing one’s hands before eating is limited to when there is any filth or impurity on one’s hands. In his Aadaab, Ibn Muflih took the stance that it is recommended to wash one’s hands before eating, and his view is shared by a group of scholars. Nonetheless, there is latitude in this issue, and all praise is to Allah, Lord of all that exists.

There are, on the other hand, authentic narrations related about washing one’s hands after eating. For example, Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “If one sleeps with Ghamar (the smell of meat and its sticky grease) on his hand, if he didn’t wash it, and if something then afflicts him, he should blame no one save himself “ [Ahmad, 7515]

In another narration, Abu Hurairah (R.A) reported that, on one occasion, the Prophet (Pbuh) ate the shoulder part of a sheep, after which he rinsed his mouth, washed his hands, and then prayed. [Ahmad, 27486] And in yet another narration, Abbaan Ibn ‘Uthmaan reported that ‘Uthmaan Ibn ‘Affaan (R.A) ate bread and meat, after which he rinsed his mouth, washed his hands, and wiped them over his face. He then prayed without performing ablution (i.e., the act of eating did not make it required of him to renew his ablution). [Maalik, 53]

Related Issue: Some scholars rule that it is recommended to perform ablution (the complete ablution for prayer) before eating if one is in a state of major impurity (which occurs after one has had sexual intercourse, for example). To support this view, they cite a Hadeeth and an Athar (a narration from a Companion (R.A)). As for the Hadeeth, ‘Aaisha (R.A) reported that whenever the Messenger of Allah (Pbuh) was in a major state of impurity and he wanted to eat or sleep, he would perform the ablution that he would always perform for prayer. [Muslim, 305] The Athar they cite is related by Naafai, who said that whenever Ibn ‘Umar (R.A) was in a major state of impurity and he wanted to sleep or eat, he would wash his face and his hands until his elbows. He would also pass wet hands over his head, and [only] then would he eat or sleep. [Maalik, 111] Ibn Taymiyyah said, “We know of no one who says that it is recommended to perform ablution before eating, except in the case wherein a man is in a major state of impurity.”

Citing the above-mentioned Hadeeth of ‘Aaisha (R.A) the present-day Muhaddith Al-Albaanee ruled that it is legislated to wash one’s hands before eating, regardless of whether one is in a major state of impurity or not. [As-Silsilatus-Saheehah, (1/674) (390)] This ruling is, however, debatable for a number of reasons. First, the Hadeeth explains what the Prophet (Pbuh) would do when he wanted to sleep, eat, or drink, while being in a major state of impurity. Second, some narrations of the Hadeeth contain the wording ‘ablution’ while others contain the wording ‘washed his hands,’ which indicates that both actions are permissible. In his Haashiyah, As-Sindee said, “That the Prophet (Pbuh) would, on certain occasions, wash nothing but his hands proves that it is permissible to do so [without performing the complete ablution]. And he would perform the complete ablution (based on some narrations) to achieve a complete state.” Third, though the Imams and the Muhaddithoon – the likes of Maalik, Ahmad, Ibn Taymiyyah, An-Nisaaee, and others – have related the said Hadeeth, they did not give it the broad meaning that Al-‘Allaamah Al-Albaanee did, which proves that they limited the application of the Hadeeth to when a person is in a state of major impurity. So the correct ruling is this: based on the said Hadeeth, only when one is in a major state of impurity is it legislated to perform ablution and wash one’s hands before eating.

5) Mentioning Allah’s Name Before Eating Or Drinking And Praising Allah (Swt) Afterwards

It is Sunnah for one to say “Bismillah (in the name of Allah)” before eating or drinking and to praise Allah (Swt) afterwards. Ibn Al-Qayyim pointed out that applying this Sunnah benefits both the body and soul. And Imam Ahmad said, “If the following four are combined in food, it becomes complete: Allah’s Name is mentioned before it is eaten; Allah is praised after it is eaten; many hands partake of it (i.e., many people share the food); and it is procured by Halal (permissible) means.”

When you mention Allah’s Name before eating, the Shaitaan is prevented from participating in the meal and from getting to the food. Hudhaifah (R.A) said, “When we would be with the Prophet (Pbuh) we would not place our hands [on the food] until the Messenger of Allah (Pbuh) began, and placed his hand [on the food]. Once, when we were with him at a repast, a young girl came, [racing] as if she was being propelled forward. She moved to put her hand on the food, but the Messenger of Allah (Pbuh) took her by the hand [and prevented her]. Then a Bedouin came, [racing] as if he was being propelled, but the Prophets (Pbuh) took him by his hand. Then the Messenger of Allah (Pbuh) said, “Verily, the Shaitaan deems permissible that food over which Allah’s Name is not mentioned. And he came with this girl in order to deem it lawful through her (i.e., she did not mention Allah’s Name), so I took her by the hand. Then he (Shaitaan) came with this Bedouin in order to deem it lawful through him, so I took him by his hand. And by the One Who has my soul in His Hand, his (the Shaitaan’s) hand was in my hand with her (the young girl’s) hand.”[Muslim, 2017]

The phrase one pronounces to mention Allah’s name is, “Bismillah (In the Name of Allah). ‘Umar Ibn Salamah (R.A) said, “I was a young boy in the apartment of the Messenger of Allah (Pbuh) and my hand would move around in the plate. And so the Messenger of Allah (Pbuh) said to me, “0 young boy, mention Allah’s name, eat with your right hand, and eat from what is nearest to you.’ Since that time, I have continued to eat in that manner.” [Muslim, 2022]

Although this Hadeeth suggests that it is sufficient to say, “Bismillah (In the Name of Allah),” when one is about to eat, An-Nawawee, in Al-Adhkaar, said that it is best to say “Bismillahir-Rahmaanir-Raheem (In the Name of Allah, the Most Beneficent, the Most Merciful).” Ibn Hajr refuted that view, saying, “As for his claim that it is better [to say, ‘In the Name of Allah, the Most Beneficent, the Most Merciful’], I have not seen any specific proof that supports it.” Most narrations are worded, “mention Allah” without the addition of ” Ar-Rahmaanir-Ra-heem.” “Mention Allah” only implies that “In the Name of Allah” is sufficient, but At-Tabaraanee’s narration explicitly states that wording. In that narration, ‘Amr Ibn Salamah (R.A) reported that the Messenger of Allah (Pbuh) said, “0 young boy, if you [are about to] eat, then say, ‘Bismillah.’ Also, eat with your right hand, and eat from what is closest (or from what is next) to you.” [Muslim, 344]

If one forgets to say Allah’s (Swt) name before one eats but remembers while he is eating, he should say, “In the name of Allah in its beginning and end.” ‘Aaisha (R.A) the Mother of the Believers, related that the Messenger of Allah (Pbuh) said, “‘When one of you eats (i.e., before eating), then let him mention the Name of Allah, the Exalted. If he forgets to mention the Name of Allah, the Exalted, in the beginning of [the meal], then let him say, “In the name of Allah in its beginning and end.”

As for praising Allah (Swt) after eating or drinking, it is a Sunnah practice of great merit, one that Allah (Swt) blessed His slaves with. Anas Ibn Maalik (R.A) related that the Messenger of Allah (Pbuh) said, “Allah is indeed pleased with His slave when he eats a meal and then praises Him for it, or drinks a drink and then praises Him for it.” [Ahmad, 11562]

The Prophet (Pbuh) used various phrases on different occasions to praise Allah (Swt) after he ate or drank; here are some of those phrases:

a) “Allah be praised with an abundant beautiful praise, a never-ending praise, a praise which we will never bid farewell to and an indispensable praise, He is our Lord.”

b) “All praise is for Allah, Who has sufficed us and quenched us, with a never-ending praise, and [we do not] deny His favors.” Abu Umaamah (R.A) said, “When the Prophet (Pbuh) would finish a meal (elsewhere he said, “When he (Pbuh) would lift up his table”), he (Pbuh) would say, ‘All praise is to Allah, Who has sufficed us and quenched us, with a never-ending praise, and [we do not] deny His favors.’ And once he (Pbuh) said, “Allah be praised with an abundant beautiful praise, a never-ending praise, a praise which we will never bid farewell to and an indispensable praise, He is our Lord.” [Bukhaaree, 5459]

c) “All praise is for Allah who fed me this and provided it for me with neither might nor power from myself.” Mu’aadh Ibn Anas related from his father (R.A) that the Messenger of Allah (Pbuh) said “Whoever eats food and then says, ‘All praise is to Allah Who fed me this and provided it for me with neither might nor power from myself,’ then his previous sins are forgiven for him.” [At-Tirmidhee, 3458]

d) “All praise is to Allah, Who has fed and given drink; Who has made it easy to swallow and digest; and Who has made a way out for it.” Abu Ayyoob Al-Ansaaree (R.A) said, “When the Messenger of Allah (Pbuh) would eat or drink, he would say, ‘All praise is to Allah, Who has fed and given drink; Who has made it easy to swallow and digest; and Who has made a way out for it.'”[Abu Daawood, 3851]

e) “0 Allah, You have fed, given drink, made [Your slaves] pleased, and given life. So for You, 0 Allah, is all praise for what You have given.” ‘Abdur-Rahmaan Ibn Jubair reported that a man who served the Messenger of Allah (Pbuh) for eight years gave this account: when food would be brought before the Messenger of Allah” (Pbuh) he (the person who served him for eight years) would hear him say, ‘Bismillah,’ and when he finished [eating], he would hear him say, ‘0 Allah, You have fed, given drink, made [Your slaves] pleased, and given life. So for You, 0 Allah, is all praise for what You have given.'” [Ahmad]

Related Issue: To reap the blessings of the above-mentioned supplications, you should use all of them, which means that it is recommended for you to alternate, now saying one of them, and now saying another. But there is an added benefit in alternating between the supplications: by alternating, you will remain conscious of the meanings of the words you are saying as you are saying them. For on the other hand, when a person does something from habit – in this case repeating the same invocation over and over again – constant repetition might lead to a decrease in concentration, whereby one will say an invocation like a machine, not reflecting on the import of the words he is uttering.

Another Related Issue: Ibn ‘Abbaas (R.A) related that the Messenger of Allah (Pbuh) said,”Whenever Allah feeds food to a person, then let that person say, ‘0 Allah, bless us with it and provide us with what is better than it.’ And whenever Allah gives him milk to drink, then let him say, ‘0 Allah bless us with it and give us an increase from it.’ For indeed, I know of nothing that suffices from food or drink except for milk.” [At-Tirmidhee, 3455]

6) Eating And Drinking With The Right Hand, And The Prohibition Of Eating With The Left Hand

We have hitherto come across the Prophet’s words to ‘Umar Ibn Abee Salamah (R.A) “0 young boy, mention Allah’s name, eat with your right hand, and eat from what is next to you.” In another Hadeeth, Jaabir Ibn ‘Abdullah (RA.) reported that the Messenger of Allah (Pbuh) said “Do not eat with the left [hand], for indeed Shaitaan eats with the left [hand].” [Muslim, 2019]

And in yet another Hadeeth, ‘Umar (R.A) reported that the Messenger of Allah said (Pbuh), “When one of you eats, then let him eat with his right [hand], and if he drinks, them let him drink with his right [hand], for verily, Shaitaan eats with his left [hand] and drinks with his left [hand].” [Muslim, 2019]

Commenting on the ruling expressed in these narrations, Ibn Al-Jawzee said, “Since one’s left hand is made for Al-Istinjaa (using a rock, or the equivalent today of tissue paper, to clean the affected area after one relieves himself) and for touching impurities, and since one’s right hand is for handling food, it is not appropriate for one hand to do the work of the other. By using one hand for a task that is specific to the other hand, one either debases something (the right hand) of high ranking or raises something (the left hand) of low ranking. And whosoever acts contrary to the dictates of [this] wisdom acts in concord with Shaitaan.”

Even though the above-mentioned Ahadeeth are famous to the degree that almost every single Muslim knows at least one of them – or at least knows its ruling – some Muslims (may Allah guide them) continue to eat with their left hands. And if you were to remind one of them, he might say something along the lines of, “Eating with my left hand has become a habit, and I feel that it will be hard to break.” Shaitaan makes such reasoning seem pleasing to their hearts, in order to prevent them from following the Shariah. That one persists in eating with his left hand even after he is reminded not to proves that Eemaan (Faith) is deficient in his heart. Worse and more evil is one who refuses to eat with his right hand not because of the excuse just mentioned, but because of his pride and arrogance. Salamah Ibn Al-Akwa’ (R.A) reported that, in the company of the Messenger of Allah (Pbuh) “A man was eating with his left hand, and so the Prophet (Pbuh) said, “Eat with your right [hand].’ He said, ‘I am not able to.’ The Prophet (Pbuh) answered, “May you not be able to.’ Nothing prevented him other than pride, and so he [never later] lifted it to his mouth (i.e., the man’s right hand became paralyzed).” And this wording is from Ahmad’s narration of the Hadeeth: “His right hand never thereafter reached his mouth.” [Muslim, 2021]

An-Nawawee said, “This Hadeeth shows that it is permissible to supplicate against a person who, without having an excuse, acts contrary to a ruling of the Shariah. It also shows that we should order to good and forbid evil in all situations, even when it comes to eating. And finally, we learn from the Hadeeth that it is recommended to teach the manners of eating to a person when he violates one [or more] of them.”

Related Issue: If one has a valid excuse – such as sickness, a recent surgery, etc. – for not eating with his right hand, then it is okay for him to eat with his left hand. And Allah (swt) does not charge a person with more than he can bear.

7) Eat From What Is Next Or Nearest To You

We have already mentioned ‘Umar Ibn Abee Salamah’s Hadeeth; in one of its narrations, ‘Umar Ibn Abee Salamah (R.A) said, “One day, I ate with the Messenger of Allah (Pbuh) and I began to take meat from around the dish (i.e., from every side). The Messenger of Allah (Pbuh) then said to me, “Eat from what is nearest to you.”‘

When a number of people are eating from the same tray or dish, and when one of them moves his hand about, whereby his hand reaches parts of the tray that the other people are eating from, he is showing bad manners. And in most cases, the others will feel disgusted by his action.

One might contest what I just said, citing the Hadeeth in which Anas (R.A) said, “A tailor invited the Messenger of Allah (Pbuh) to partake of food he had prepared. I went with the Prophet (Pbuh) [and when we arrived] he (the host) proffered barley bread and broth that had Ad-Dubaa (squash and pumpkin) and cured meat in it. I saw the Prophet (Pbuh) take the Ad-Dubaa from all around the dish (the word used is Qas’ah, a dish that can accommodate ten people).” [Ahmad, 12219]

We answer such a contention by explaining that there really is no conflict between the two Ahadeeth. And we say what Ibn ‘Abdul-Barr said: “Whether we are speaking about broth, gravy, or any other kind of food, if there are two or more kinds of food, it is okay to move one’s hand about, [taking some from each kind,] so that one can choose from what is placed on the dish…” He then commented on the Prophet’s saying, “Eat from what is nearest to you”: “He (Pbuh) made the order to eat from what is nearest only because there was only one kind of food. And Allah (Swt) knows best. The people of knowledge have given this explanation.” This explains how the meanings of the two Ahadeeth are in harmony with one another, and it is Allah (Swt) who grants success.

8) It Is Recommended To Eat From The Sides Of A Dish, And Not From Its Middle Or Upper Part

Ibn ‘Abbaas (R.A) reported that the Prophet (Pbuh) said, “When one of you eats, then let him not eat from the upper part of the dish, but instead let him eat from its lower part (perhaps the meaning of upper and lower in the context of gruel, for example, is this the gruel is uniform until one puts his spoon in it; then he should continue eating from the side he took from until he reaches the bottom of the bowl or dish, instead of continually taking from the top of the gruel), for fits] blessings descend from its upper part.”

And the following is Imam Ahmad’s narration of the Hadeeth: “Eat from the sides of a dish, but do not eat from its middle, for indeed, blessings descend in its middle part.” [Abu Daawood, 3772] The reason for the prohibition is so that the person eating is not deprived of the blessings that descend into the middle of a dish. The same applies to when a number of people are eating from the same dish: a person shows bad manners to his fellow eaters when he races to the middle of a dish before finishing the side that is nearest him; and he does wrong by greedily preferring himself over others in eating the best part of the dish (the part that has the most blessings), and Allah (Swt) knows best.

9) It Is Recommended To Eat With Three Fingers And To Lick One’s Fingers After Eating

It is from the Prophet’s guidance that he would eat with three fingers and lick them after he was finished eating. Ka’ab Ibn Maalik related that his father (R.A) said, “The Messenger of Allah (Pbuh) would eat, using three fingers, and he would lick his hand before wiping them.” [Muslim, 2031] Here is a paraphrase of Ibn Al-Qayyim’s comments on this Hadeeth:

The eater finds no enjoyment in eating with only one or two fingers, the going is so slow that he will only fill himself after a long time, and furthermore, the taste buds will find very little pleasure in the amount that is tasted during each mouthful. On the other extreme, a person who eats with all five fingers causes an overload on his mouth and digestive passages. By eating in a gluttonous manner and stuffing large quantities of food in one handful into the mouth, one can cause harm to his body. One’s digestive system will have a hard time handling so much food at once. Furthermore, one will not thoroughly enjoy his meal. The best form of eating, therefore, is the way the Prophet (Pbuh) ate, and the way those who follow him eat – with three fingers.

Ibn ‘Abbaas (R.A) reported that the Prophet said (Pbuh) “When one of you eats, then let him not wipe his hand until he licks it or has it licked.”

The following is from the narration of Ahmad and Abu Daawood: “Then let him not wipe his hand with a handkerchief until he licks it or has it licked.” [Muslim, 2031] The wisdom behind the ruling conveyed in this Hadeeth is explicitly mentioned in the Hadeeth of Jaabir Ibn ‘Abdullah (R.A): “Verily, the Prophet (Pbuh)ordered for fingers and the plate to be licked [after a meal], and he (Pbuh) said, “Verily, you do not know in which part of it (your food) there is blessing.” [Ahmad, 13809]

This Hadeeth means – and Allah (Swt) knows best – that the meal one eats has blessings in it, but one doesn’t know whether the blessings of it are in the portion he ate, the portion that remains stuck on his fingers, the pieces that remain on his plate, or the morsel that fell down. Not knowing the exact part of a meal that is blessed, he should eat every part of it and in the process avoid wasting food. In the Hadeeth, the Arabic word for ‘blessings’ is Barakah. In its original sense, Barakah means ‘an increase, the establishment of goodness as well as its enjoyment.’ What it means in the Hadeeth – and Allah (Swt) knows best – is safety from disease and weakness, the nourishment derived from food, the strength one physically achieves to obey Allah (Swt) and many other benefits.

10) When A Morsel Of Food Falls Down, It Is Recommended To Pick It Up, To Wipe Off Anything That Attached Itself To It, And Then To Eat It

Jaabir Ibn ‘Abdullah (R.A) reported that the Messenger of Allah (Pbuh) said, “If a morsel belonging to one of you falls down, then let him take it, remove any filth that is on it, and eat it – and let him not leave it for the Shaitaan…”

In another narration of the Hadeeth, the Prophet (Pbuh) said, “Verily, the Shaitaan is present with [each] one of you in all of his affairs; he (Shaitaan) is even present with him when he is eating. So if a morsel falls from one of you, then let him remove any filth that is on it and then eat it, and let him not leave it for the Shaitaan. And when he (i.e., one of you) finishes [eating], then let him lick his fingers, for he does not know in which part of his food there is blessings (Barakah).” [Muslim, 2033]

Let us point out some of the lessons we can learn from this Hadeeth. First, the Shaitaan is ever present with every human being, looking not only for opportunities to inflict harm upon a person, but also for a chance to share with him his food and drink. Second, we should remove any dirt or foreign object that attaches itself to a morsel of food that falls down. Then we should eat it, realizing that we are preventing the Shaitaan from eating it. Shaitaan is our enemy, and as such, we should not only protect ourselves from him, but we should also make sure that he does not achieve any benefit through us. Third, the blessings of a meal might be in the portion that falls down on the ground, so we should pick it up and eat it, and not lose out on the chance of eating the particular part of a meal that has blessings in it. Fourth, we must believe, as the Hadeeth informs us, that the Shaitaan is always present with us; we cannot and must not, therefore, follow the way of those who use their defective minds to reason and interpret, until they end up claiming that it is not possible for Shaitaan to be with us at all times.

11) The Prohibition Of Taking Two Dates At One Time From A Tray

This prohibition does not apply to a person when he is alone, but only to a group of people, and even then with certain conditions that must be present. Sho’bah Ibn Jabalah said, “…We were afflicted with a drought, and Ibn Az-Zubair (R.A) would provide us with dates. Ibn ‘Umar (R.A) would pass by us and say, ‘Verily, the Messenger of Allah (Pbuh) forbade us from Al-Iqraan (here meaning, picking up two dates from the tray or dish at the same time) unless a man among you asks permission from his brother. [Bukhaaree, 2455] Commenting on this Hadeeth in Al-Mushkil, Ibn Al-Jawzee said, “As for the ruling of the Hadeeth, it only applies to a group of people, [and only when] the custom is to take one date per serving. So when a person takes two [at the same time], he takes more than everyone else, and thus prefers himself to them, without having the necessary permission to do so.” From the wording of the Hadeeth, some scholars have understood an outright prohibition, and other scholars have understood Al-Karaahah (i.e., that it is disliked to take two dates at the same time).

An-Nawawee said that a more detailed ruling is called for. He said, “The correct ruling is one that is more detailed: if, as a group, they collectively own the dates, then it is Haram to take two dates at the same time unless they are satisfied with one of them doing so. How does one know that they are satisfied with that? Either they say so plainly or their situation shows that they do not mind. Regardless of how they express their satisfaction, one should know for sure or be almost sure that they do not mind him taking two dates at once. But if he has any doubts about them minding or not, it is Haram (forbidden) for him to pick up two dates (or more) at the same time. If the food belongs to someone other than them or to a single person among them, one need only make sure that the owner of the food does not mind.

If one takes two dates at the same time without the owner of the food being satisfied with him doing that, then he is perpetrating a Haram (forbidden) deed. When a single person owns the food, it is recommended but not compulsory for one to also ask the other people present permission to take two dates at the same time. If a person owns the dates himself and is hosting others, it is not Haram (forbidden) for him to take two dates at the same time; but if there is only a small quantity of food, it is better for him not to take extra. When, on the other hand, there is a lot of food, it is okay for him, as the owner of the food, to take two dates at one serving. The general etiquette is to show good manners when eating and to avoid gluttony and greed; the exception to the rule is when one is in a hurry and wants to take his [fair] share quickly, so that he can attend to his other affairs.”[Sharh Muslim, 13/190]

Question: Like dates, there are other kinds of foods that are customarily taken one at a time (per serving) off of a tray or dish. Do the principles of analogy then apply in this issue? Or, in other words, is it forbidden to take two portions of those kinds of foods in the same serving?

Answer: Yes, the principles of analogy do apply in this issue. Ibn Taymiyyah said, “In accordance with the principles of analogy, the ruling of Qiraan (taking two dates off of a tray at the same time) applies to any food that is customarily taken one piece (or one portion) at a time.”

12) It Is Recommended To Wait And Not Eat Food While It Is Still Very Hot

It is related from Asmaa Bint Abu Bakr (R.A) that when she would prepare a broth, she would cover it for some time until it would stop boiling (or until it would no longer be extremely hot). After related this practice, she said, “Verily, I heard the Messenger of Allah (Pbuh) say, “Verily, doing so allows for a greater degree of Barakah (blessings).” [Ahmad, 26418]

Abu Hurairah (R.A) said, “Food should not be eaten until its steam goes away.” [Al-Baihaqee, 7/2580] In Zaad Al-Ma’aad, Ibn AI-Qayyim said that the Prophet (Pbuh) would not eat food while it was intensely hot. And again, ‘Barakah’ in this context means safety from harm as a result of eating, the nourishment provided by the food, and strength achieved for obeying Allah (Swt).

13) The Prohibition Of Finding Fault With Food Or Scorning

It Abu Hurairah (R.A) said, “The Messenger of Allah (Swt) never found fault with food. When he desired something, he would eat it, and when he disliked something, he would [simply] leave it [without scorning it].” [Muslim, 2064]
You would be finding fault with food if you said, “Too salty,” “Too little salt,” “Too sour,” “Too soft,” “Too hard,” “Not properly done,” or anything similar. The reason behind the prohibition is that it is Allah Who created food, so we should be thankful instead of finding fault with it. Furthermore, by criticizing a dish, one causes sadness and pain to enter the heart of the person who went to the trouble of preparing and cooking it. In this issue as in all other issues, the Prophet (Pbuh) gave a ruling that prevents sadness from entering the heart of a Muslim.

Question: Does the above-mentioned Hadeeth of Abu Hurairah (R.A) conflict with the Hadeeth in which it is mentioned that the Prophet (Pbuh) refused to eat lizard [meat]? And when the Prophet A said about lizard meat, “…I find myself to be repelled by it,” or in another narration, “This is meat that I never ate,” is that considered to be finding fault with food?

Answer: First, there is no contradiction between the two Ahadeeth. Second, what the Prophet (Pbuh) said about lizards is not a form of finding fault with food; instead, he (Pbuh) was simply explaining why he refrained from eating it, and at the same time he was making it clear that it is lawful to eat lizard meat. By saying what he said, the Prophet (Pbuh) was simply explaining that he was not accustomed to eating a certain kind of food, and according to the other narration, he (Pbuh) was giving the reason why he did not desire a specific kind of food. To say, “I do not desire to eat this kind of food,” is one matter, and to find fault with food is a different matter altogether.

14) The Ruling For Drinking And Eating While Standing Up

Scholars disagree about the ruling for drinking while standing up. Their disagreement has its source in various authentic Ahadeeth whose meanings are apparently in conflict with one another: some Ahadeeth forbid the practice of drinking while standing up, while other Ahadeeth convey an opposite ruling. Before we move on to discuss the issue in more detail, here are some of those narrations.

First, The Ahadeeth that forbid the practice of drinking while standing up:

a) Anas (R.A) reported that the Prophet (Pbuh) reproached [people] for drinking while standing up. [Muslim, 2024]

b) Abu Sa’eed Al-Khudree (R.A) said, “The Prophet (Pbuh) reproached [people] for the act of drinking while standing up.”[Muslim, 2025]

c) Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “Let no one from you drink while he is standing up, and whosoever forgets should induce vomiting.” [Muslim, 2026]

Second, Ahadeeth which indicate that it is permissible to drink while standing up:

a) Ibn ‘Abbaas (R.A) said, “I gave the Messenger of Allah (Pbuh) some Zamzam [water] to drink, and he (Pbuh) drank [it] while he was standing up.” [Ahmad, 1841]

b) Arf-Nazzaal said, ‘”Alee (R.A) came to Ar-Rahbaa Gate, and he stood up and drank. He (R.A) then said, ‘People hate that one of them should drink while he is standing up, but indeed, I saw the Prophet (Pbuh) do as you have seen me do. And in the narration of Ahmad: “He then said, ‘What are you looking at if I drink while standing up, for indeed, I have seen the Prophet (Pbuh) drink while he was standing up. And if I drink, sitting down, I have indeed seen the Prophet (Pbuh) drink, sitting down.”‘ [Ahmad, 4587]

c) Ibn ‘Umar (R.A) said, “During the lifetime of the Messenger of Allah (Pbuh) we would drink, standing up, and we would eat as we were moving (i.e., walking).” [Ahmad, 4587]

d) It is related from both ‘Aaisha (R.A) and Sa’ad Ibn Abee Waqqaas (R.A) that they saw nothing wrong in a person drinking while he is standing up. Also, both Ibn ‘Umar and Ibn Az-Zubair (R.A) were seen drinking while they were standing up. [Al-Muwattah, 1720,1721,1722]

Because of these apparently conflicting narrations, scholars disagree about the ruling of drinking while standing up. In my view, the most just view is the one here expressed by Ibn Taymiyyah: “To combine the meanings of the different Ahadeeth, we can assume that permissibility in this issue is limited to when there is an excuse.” He then cited some of the narrations mentioned above, relating Anas’s narration in its entirety: Qataadah related that Anas (R.A) said, “The Prophet (Pbuh) reproached [people] for drinking while standing up.” Qataadah related that he and others then asked Anas (R.A) “And what about eating?”

Anas (R.A) said, “That is worse and more wicked.” After relating the Ahadeeth, Ibn Taymiyyah went on the say, “As for the Hadeeth of ‘Alee (R.A), one of its narrations indicates that he was drinking Zamzam. Ibn ‘Abbaas’s Hadeeth is also about Zamzam [water]. The incident he related occurred during Hajj, when people make circuits around the Ka’bah and drink Zamzam. They would ask him for Zamzam to drink, but they wouldn’t have a place to sit…So this and other examples (in all of them, the person who drinks while standing up has an excuse) are exceptions from the prohibition. This is common in the Shariah: a forbidden deed becomes permissible when there is necessity; in fact, when there is necessity, actions even more severely prohibited become permissible. If there is necessity (one fears death through starvation), one can eat and drink forbidden foods, such as Al-Maitah (an animal that died on its own, and not through slaughter) and blood.”

15) It Is Disliked To Breath Or Blow Into A Drinking Container

One of the etiquettes of drinking is to neither breathe nor blow into a drinking container. Abu Qutaadah (R.A) related that the Messenger of Allah (Pbuh) said, “When one of you drinks, then let him not breathe into the container… ” [Muslim, 5630]

And Ibn ‘Abbaas (R.A) reported that the Prophet (Pbuh) prohibited the act of breathing or blowing into a [drinking] container.'[At-Tirmidhee, 1888] When one breathes into a drinking container, it is feared that the drink inside will become contaminated or, among other possibilities, that something from his nose or mouth will fall into it. And when one [continually] blows into a drinking container, the drink slowly takes on a repulsive smell as it is mixed with the breath of the person who blows into it, especially if he has bad breath.

16) When Drinking, You Should Pause Three Times In Order To Breathe; Nonetheless, It is Still Permissible To Drink In One Go Without Pausing To Breathe

Anas Ibn Maalik (R.A) said, “The Messenger of Allah (Pbuh) would [pause to] breathe three times when he would drink. And he (Pbuh) said, ‘Doing so is more quenching, more soothing for the pain of thirst, and more beneficial and pleasant.'” Anas (R.A) said, “And so I breathe three times when I drink.”[Ahmad, 11776] What does it mean to breathe three times? It means that, when you are drinking, distance your cup or glass from your mouth three times at intervals, and breathe; it does not mean to breathe into the cup or glass or bottle, for doing so is forbidden.

You may consume your drink at one go, without pausing to breathe, and doing so is not Makrooh (disliked). When Abu Sa’eed Al-Khudree (R.A) entered upon Mirwaan Ibn Al-Hakam, the latter asked, “Did you hear that the Messenger of Allah prohibited blowing into a drink?” Abu Sa’eed (R.A) said, “Yes, and a man said to him, ‘0 Messenger of Allah, my thirst is not quenched from one swallow (i.e., from drinking continuously without breathing; hence I am forced to breathe into my drink).’ The Messenger of Allah (Pbuh) said to him, ‘So distance the cup from your mouth, and then breathe.’

He said, ‘I then indeed see filth inside of it.’ The Prophet (Pbuh) said, “Then pour it out.”  [At-Tirmidhee, 1887]

Commenting on this Hadeeth, Imam Maalik said, “It is as though I see license being given for one to drink with only one breath if he wants (in that the Prophet (Pbuh) did not censure the man for saying that he would consume his drink in one big swallow). And so I see nothing wrong in drinking with one breath; the permission to do so is found in this part of the Hadeeth: ‘my thirst is not quenched from one swallow.”‘ Also commenting on the Hadeeth, Shaikh Al-Islam said, “The Hadeeth proves that if a person quenches his thirst with one swallow, without the need to breathe in between swallows, then that is permissible. And I know of no one from the Imams who ruled that it is obligatory to breathe [and pause in between swallows] and that it is forbidden to drink with one breath (i.e., at one go).”

17) The Prohibition Of Drinking From The Mouth Of A Bottle Or Canteen

Abu Hurairah (R.A) said, “The Messenger of Allah prohibited the practice of drinking from the mouth of a Qirbah or a Siqaa (two kinds of jugs in which drinks are stored)…”[Ahmad, 7113] Ibn ‘Abbaas (R.A) related the same except that he mentioned only one kind of jug – Siqaa. [Ahmad, 1990]

From this Hadeeth we learn that, instead of drinking directly from the mouth of a jug, we should pour its drink into a glass and then drink from it. Although the wording of the Hadeeth clearly indicates a prohibition of drinking from the mouth of a jug, scholars still disagree: some say that it is prohibited to drink directly from the mouth of a jug, but others – in fact, the majority of scholars – construe from the Hadeeth’s wording the meaning of Karaahatut-Tanzeeh (a level lower than Haram – forbidden – but still meaning that something is extremely disliked). And yet another group of scholars hold that the Ahadeeth that indicate a prohibition in this issue abrogate the ruling of permissibility; or in other words, it was permissible to drink from the mouth of a jug, but then the above-mentioned narrations abrogated that ruling.

The people of knowledge have mentioned some of the wisdoms behind the prohibition of drinking directly from the mouth of a jug, and we will mention a few of them here.
First, the more people drink from and breathe into a jug, canteen, or bottle, the worse will become its smell, until it becomes so bad that one will feel aversion at the idea of drinking from it.
Second, a large canteen or jug might have filth, dirt, or insects inside of it, and a person who drinks from it won’t be able to notice those things, and as a result, his health might become affected. But if he pours the drink into a glass, he will be able to see the filth and remove it.
Third, a person’s spit might get mixed into the drink, and others will feel disgusted as a result.
Fourth, the spit and breath of the person drinking might make someone else fall ill, for it is a medically established fact that contagious diseases sometimes spread through saliva and breath.

Question: It is established in an authentic Hadeeth that the Prophet (Pbuh) drank from a hanging canteen. [At-Tirmidhee, 1892] How then can we find harmony between his action – which indicates permissibility – and his verbal prohibition?

Answer: Refuting the claim that the action abrogates the verbal prohibition in this issue, Ibn Hajr said, “In Sharhut-Tirmidhee, our Shaikh said, ‘We must make a distinction between situations wherein one has no excuse – so that the prohibition stands – and situations wherein one has an excuse, such as when a canteen is hanging up, and the person who wants to drink cannot easily find a cup and is not positioned such that he can drink from his hand. When one has an excuse, it is not disliked for him to drink from the mouth of a canteen, as is the case in the aforementioned Ahadeeth.’ This view [of our Shaikh] is corroborated by the fact that, in all of the Ahadeeth that indicate permissibility, the canteen was hanging up. [We must keep in mind that] drinking from a hanging container is more specific (thus allowing it to take a different ruling) than drinking from a container in general. Consequently, nothing in those Ahadeeth points to a general, comprehensive ruling of permissibility; instead, permissibility applies to that one situation only. [In finding harmony between the apparently conflicting narrations] it is better to construe some of the narrations as dealing with cases of necessity, thus bringing complete harmony between the different narrations, than to take the view of abrogation. And Allah (Swt) knows best.”

18) The Person Who Is Serving Drinks To Others Should Be The last Of Them To Drink Himself

The basis of this ruling is a long Hadeeth related by Qataadah (R.A) in which he (R.A) said, “The Messenger of Allah (Pbuh) began to pour and I hand them the drink, until no one remained save me and save the Messenger of Allah (Pbuh). Then the Messenger of Allah (Pbuh) poured [again] and said [to me], ‘Drink,’ to which I answered, ‘I will not drink until you drink, 0 Messenger of Allah.’ He (Pbuh) said, ‘The person who gives drink to the people is (i.e., should be) the last of them to drink.’ So I drank and [then] the Messenger of Allah drank…”[Muslim, 681]

19) It Is Recommended To Talk During A Meal

In Ihyaa Uloom Ad-Deen, Al-Ghazaalee pointed out that we should talk during a meal so as to differ from people of foreign nations, for it customary for them to remain silent during meals. And we have been ordered not to imitate non-Muslims. Ibn Muflaih related that Ishaaq Ibn Ibraaheem said, “I once had dinner with Abu ‘Abdur-Rahmaan (Ahmad Ibn Hanbal) and a relative of his. When we stopped talking, he ate and continued to say, ‘Alhamdulillah (All praise is to Allah)’ and ‘Bismillah (In the Name of Allah).’ He then said, ‘Eating and praising [Allah] is better than eating and remaining silent.'” After relating this account, Ibn Muflaih said, “I found nothing related from Ahmad that explicitly conflicted with this narration, nor did I find any opposition from most of Al-Asluzab (scholars that followed Imam Ahmad’s principles of jurisprudence). It appears that Ahmad -may Allah have mercy on him – followed some narration in this regard, for it was his way and wont to search out for ways to follow [the Prophet (Pbuh)].”

20) Eating Together As A Group

It is recommended for people to eat together as a group, for doing so causes their food to be blessed: the more the people are that are sharing a meal, the more the blessings. Jaabir Ibn ‘Abdullah (R.A) reported that he heard the Messenger of Allah (Pbuh) say, “The food of one is enough for two; the food of two is enough for four; and the food of four is enough for eight.” [Muslim, 2059]

The link between a meal being blessed and people sharing a meal is more explicitly worded in this narration, which At-Tabaraanee relates from the Hadeeth of Ibn ‘Umar (R.A): “Eat together and do not part from one another, for indeed, the food of one is sufficient for two…” We learn from this Hadeeth that it is the blessings of gathering and sharing that lead to a seemingly small amount of food being sufficient for many; hence, the more the people there are that are sharing, the more blessings will there be in their meal.

Wahshee Ibn Harb related from his father, who related from his father, that the Companions of the Messenger of Allah (Pbuh) said, “0 Messenger of Allah, we eat but do not become filled.” He (Pbuh) said, “Perhaps you separate from one another [when you eat].” They said, “Yes.” He (Pbuh) said, “Then gather upon your food (i.e., eat together) and mention Allah’s name over it, and as a result, it will become blessed for you.” [Abu Daawood, 3764]

21) It Is Disliked To Eat A Lot Of Food Or To Eat So Little That One’s Body Weakens

Eating too much leads to many diseases, causes laziness, making one feel it heavy and burdensome to do deeds of obedience to Allah (Swt) and hardens a person’s heart – and we seek refuge in Allah (Swt) from all of that. The opposite way, eating too little, also weakens a person’s body, making him too weak to do acts of obedience to Allah (Swt). The best cure and prevention is what is prescribed by the Prophet (Pbuh) and were we to follow the Prophet’s way, we would not, in many instances, have to pay a visit to the doctor. Miqdaam Ibn Ma’dee Karib (R.A) reported that he heard the Messenger of Allah (Pbuh) say, “A human being has never filled a container that is worse than his stomach. It is sufficient for the son of Adam to have just that amount of morsels that cause his back to remain upright. But if there is no escape (i.e., he wants more), then one third for his food, one third for his drink, and one third for his breathing.” [At-Tirmidhee, 2380]

We would do well to heed what some of our pious predecessors had to say about this subject. Ibn ‘Abdul-Barr and others related that, one day, when ‘Umar Ibn Al-Khattaab (R.A) delivered a sermon, he (R.A) said, “Beware of gluttony, for it makes one lazy from prayer and it is harmful to the body. Upon you is moderation in your food, for that will keep you further away from ungratefulness, healthier in your body, and stronger to do worship. And a person does not become destroyed until he prefers his desire over his religion.”

‘Alee (R.A) said, “The stomach is the tank of the body: liquids come into it and flow out of it. If it is healthy, liquids will flow out of it in a healthy manner, but if it is sick, liquids will flow out of it with sickness.”

Fudail Ibn ‘Iyaadh said, “Two actions harden the heart: much talk and much eating.” And it was said to Imam Ahmad, “These are the people who eat very little food.” He said, “That does not impress me. I heard ‘Abdur-Rahmaan Ibn Mandee say, ‘A group of people did the same and it resulted in them being cut off from obligatory duties (i.e., their bodies became so weak that they became negligent in performing obligatory duties).”

22) The Prohibition Of Sitting At A Table Upon Which Alcohol Is Imbibed

‘Umar Ibn Al-Khattaab (R.A) said, “The Messenger of Allah (Pbuh) forbade two kinds of eating: sitting at a table upon which alcohol is imbibed, and for a man to eat while he is lying prone on his stomach.” [Abu Daawood, 3774]

Imam Ahmad related the same with this wording: “Whosoever believes in Allah and the Last Day, then let him not sit at a table upon which alcohol is imbibed…” Even when one doesn’t drink alcohol, just by sitting with others who are drinking it, he shows his tacit acceptance and approval of their evil action. And that is the wisdom behind the prohibition.