7. Eating And Drinking

IN SAHIH BUKHARI

Sahih Bukhari >
BOOK 15: The Two Festivals (Eids)

Sahih Bukhari > Book 15 : The Two Festivals (Eids)
CHAPTER 2. Eating on the day of Fitr before going out (for the ‘Eid-uI-Ftr prayer).

2:73 Narrated by Anas bin Malik,
Allah’s Apostle never proceeded (for the prayer) on the Day of ‘Id-ul-Fitr unless he had eaten some dates. Anas also narrated: The Prophet used to eat odd number of dates.

Sahih Bukhari > Book 15 : The Two Festivals (Eids)
CHAPTER 3. Eating on the day of Nahr (10th of Dhul-Hijja).

2:75 Narrated by Al-Bara’ bin ‘Azib
The Prophet delivered the Khutba after offering the prayer on the Day of Nahr and said, “Whoever offers the prayer like us and slaughters like us then his Nusuk (sacrifice) will be accepted by Allah. And whoever slaughters his sacrifice before the ‘Id prayer then he has not done the sacrifice.” Abi Burda bin Niyar, the uncle of Al-Bara’ said, “O Allah’s Apostle! I have slaughtered my sheep before the ‘Id prayer and I thought today as a day of eating and drinking (not alcoholic drinks), and I liked that my sheep should be the first to be slaughtered in my house. So slaughtered my sheep and took my food before coming for the prayer.” The Prophet said, “The sheep which you have slaughtered is just mutton (not a Nusuk).” He (Abu Burda) said, “O Allah’s Apostle! I have a young she-goat which is dearer to me than two sheep. Will that be sufficient as a Nusuk on my behalf? “The Prophet (p.b.u.h) said, “Yes, it will be sufficient for you but it will not be sufficient (as a Nusuk) for anyone else after you.”

Sahih Bukhari >
BOOK 65: The Book of Food, Meals

7:287 Narrated by Abu Huraira
The family of Muhammad did not eat their fill for three successive days till he died.Once while I was in a state of fatigue (because of severe hunger), I met ‘Umar bin Al-Khattab, so I asked him to recite a verse from Allah’s Book to me. He entered his house and interpreted it to me. (Then I went out and) after walking for a short distance, I fell on my face because of fatigue and severe hunger. Suddenly I saw Allah’s Apostle standing by my head. He said, “O Abu Huraira!” I replied, “Labbaik, O Allah’s Apostle, and Sadaik!” Then he held me by the hand, and made me get up. Then he came to know what I was suffering from. He took me to his house, and ordered a big bowl of milk for me. I drank thereof and he said, “Drink more, O Abu Hirr!” So I drank again, whereupon he again said, “Drink more.” So I drank more till my belly became full and looked like a bowl. Afterwards I met ‘Umar and mentioned to him what had happened to me, and said to him, “Somebody, who had more right than you, O ‘Umar, took over the case. By Allah, I asked you to recite a Verse to me while I knew it better than you.” On that Umar said to me, “By Allah, if I admitted and entertained you, it would have been dearer to me than having nice red camels.

Sahih Bukhari > Book 16 : The Book of Food, Meals
CHAPTER 1. One should mention the Name of Allah on starting to eat, and one should eat with his right hand.

7:288 Narrated by ‘Umar bin Abi Salama
I was a boy under the care of Allah’s Apostle and my hand used to go around the dish while I was eating. So Allah’s Apostle said to me, ‘O boy! Mention the Name of Allah and eat with your right hand, and eat of the dish what is nearer to you.” Since then I have applied those instructions when eating.

Sahih Bukhari > Book 16 : The Book of Food, Meals
CHAPTER 2. Whoever ate till he was satisfied

7:295 Narrated by ‘Aisha
The Prophet died when we had satisfied our hunger with the two black things, i.e. dates and water.

Sahih Bukhari > Book 16 : The Book of Food, Meals
CHAPTER 3. Thin bread and eating at an eating table, (or a dining table)

7:297 Narrated by Qatada
We were in the company of Anas whose baker was with him. Anas said, The Prophet did not eat thin bread, or a roasted sheep till he met Allah (died).

7:298 Narrated by Anas
To the best of my knowledge, the Prophet did not take his meals in a big tray at all, nor did he ever eat well-baked thin bread, nor did he ever eat at a dining table.

Sahih Bukhari > Book 16 : The Book of Food, Meals
CHAPTER 4. The food of one person is sufficient for two persons.

7:304 Narrated by Abu Huraira
Allah’s Apostle said, “The food for two persons is sufficient for three, and the food of three persons is sufficient for four persons.”

Sahih Bukhari > Book 16 : The Book of Food, Meals
CHAPTER 5. A believer eats in one intestine (i.e., he is satisfied with a little food).

7:305 Narrated by Nafi’
Ibn ‘Umar never used to take his meal unless a poor man was called to eat with him. One day I brought a poor man to eat with him, the man ate too much, whereupon Ibn ‘Umar said, “O Nafi’! Don’t let this man enter my house, for I heard the Prophet saying, “A believer eats in one intestine (is satisfied with a little food), and a kafir (unbeliever) eats in seven intestines (eats much food).”

Sahih Bukhari > Book 16 : The Book of Food, Meals
CHAPTER 6. To eat while leaning (against something).

7:311 Narrated by Abu Juhaifa
While I was with the Prophet he said to a man who was with him, “I do not take my meals while leaning.”

Sahih Bukhari > Book 16 : The Book of Food, Meals
CHAPTER 7. The Prophet never criticized any food (that was offered to him).

7:320 Narrated by Abu Huraira
The Prophet never criticized any food (he was invited to) but he used to eat if he liked the food, and leave it if he disliked it.

Sahih Bukhari > Book 16 : The Book of Food, Meals
CHAPTER 8. To blow (on the grind powdered) barley (to remove the husk).

7:321 Narrated by Abu Hazim
That he asked Sahl, “Did you use white flour during the lifetime of the Prophet ?” Sahl replied, “No. Hazim asked, “Did you use to sift barley flour?” He said, “No, but we used to blow off the husk (of the barley).”

Sahih Bukhari > Book 16 : The Book of Food, Meals
CHAPTER 9. What the Prophet and his companions used to eat.

7:322 Narrated by Abu Huraira
Once the Prophet distributed dates among his companions and gave each one seven dates. He gave me seven dates too, one of which was dry and hard, but none of the other dates was more liked by me than that one, for it prolonged my chewing it.

7:325 Narrated by Abu Huraira
That he passed by a group of people in front of whom there was a roasted sheep. They invited him but he refused to eat and said, “Allah’s Apostle left this world without satisfying his hunger even with barley bread.”

7:327 Narrated by ‘Aisha
The family of Muhammad had not eaten wheat bread to their satisfaction for three consecutive days since his arrival at Medina till he died.

Sahih Bukhari > Book 16 : The Book of Food, Meals
CHAPTER 10. The TalbIna (a kind of dish prepared from flour or bran, and sometimes honey is added).

7:328 Narrated by ‘Aisha
(the wife of the Prophet) that whenever one of her relatives died, the women assembled and then dispersed (returned to their houses) except her relatives and close friends. She would order that a pot of Talbina be cooked. Then Tharid (a dish prepared from meat and bread) would be prepared and the Talbina would be poured on it. ‘Aisha would say (to the women),”Eat of it, for I heard Allah’s Apostle saying, ‘The Talbina soothes the heart of the patient and relieves him from some of his sadness.’ “

Sahih Bukhari > Book 16 : The Book of Food, Meals
CHAPTER 11. Eating in a dish decorated with silver.

7:337 Narrated by ‘Abdur-Rahman bin Abi Laila
We were sitting in the company of Hudhaifa who asked for water and a Magian brought him water. But when he placed the cup in his hand, he threw it at him and said, “Had I not forbidden him to do so more than once or twice?” He wanted to say, “I would not have done so,” adding, “but I heard the Prophet saying, “Do not wear silk or Dibaja, and do not drink in silver or golden vessels, and do not eat in plates of such metals, for such things are for the unbelievers in this worldly life and for us in the Hereafter.”

Sahih Bukhari > Book 16 : The Book of Food, Meals
CHAPTER 12. A man may take the trouble to prepare a meal for his (Muslim) brethren.

7:345 Narrated by Abu Mas’ud Al-Ansari
There was a man called Abu Shu’aib, and he had a slave who was a butcher. He said (to his slave), “Prepare a meal to which I may invite Allah’s Apostle along with four other men.” So he invited Allah’s Apostle and four other men, but another man followed them whereupon the Prophet said, “You have invited me as one of five guests, but now another man has followed us. If you wish you can admit him, and if you wish you can refuse him.” On that the host said, “But I admit him.” Narrated Muhammad bin Isma’il: If guests are sitting at a dining table, they do not have the right to carry food from other tables to theirs, but they can pass on food from their own table to each other; otherwise they should leave it.

Sahih Bukhari > Book 16 : The Book of Food, Meals
CHAPTER 13. The eating of snake-cucumber with fresh dates.

7:351 Narrated by ‘Abdullah bin Ja’far bin Abi Talib
I saw Allah’s Apostle eating fresh dates with snake cucumber.

Sahih Bukhari > Book 16 : The Book of Food, Meals
CHAPTER 14. Fresh dates and dry dates.

7:354 Narrated by Jabir bin ‘Abdullah
There was a Jew in Medina who used to lend me money up to the season of plucking dates. (Jabir had a piece of land which was on the way to Ruma). That year the land was not promising, so the payment of the debt was delayed one year. The Jew came to me at the time of plucking, but gathered nothing from my land. I asked him to give me one year respite, but he refused. This news reached the Prophet whereupon he said to his companions, “Let us go and ask the Jew for respite for Jabir.” All of them came to me in my garden, and the Prophet started speaking to the Jew, but he Jew said, “O Abu Qasim! I will not grant him respite.” When the Prophet saw the Jew’s attitude, he stood up and walked all around the garden and came again and talked to the Jew, but the Jew refused his request. I got up and brought some ripe fresh dates and put it in front of the Prophet. He ate and then said to me, “Where is your hut, O Jabir?” I informed him, and he said, “Spread out a bed for me in it.” I spread out a bed, and he entered and slept. When he woke up, I brought some dates to him again and he ate of it and then got up and talked to the Jew again, but the Jew again refused his request. Then the Prophet got up for the second time amidst the palm trees loaded with fresh dates, and said, “O Jabir! Pluck dates to repay your debt.” The Jew remained with me while I was plucking the dates, till I paid him all his right, yet there remained extra quantity of dates. So I went out and proceeded till I reached the Prophet and informed him of the good news, whereupon he said, “I testify that I am Allah’s Apostle.”

Sahih Bukhari > Book 16 : The Book of Food, Meals
CHAPTER 15. A1-‘Ajwa (a special kind of dates).

7:356 Narrated by Sad
Allah’s Apostle said, “He who eats seven ‘Ajwa dates every morning, will not be affected by poison or magic on the day he eats them.”

Sahih Bukhari > Book 16 : The Book of Food, Meals
CHAPTER 16. To lick and suck the fingers before cleaning them with a handkerchief.

7:366 Narrated by Ibn ‘Abbas
The Prophet said, ‘When you eat, do not wipe your hands till you have licked it, or had it licked by somebody else.”

7:367 Narrated by Said bin Al-Harith
That he asked Jabir bin ‘Abdullah about performing ablution after taking a cooked meal. He replied, “It is not essential,” and added, “We never used to get such kind of food during the lifetime of the Prophet except rarely; and if at all we got such a dish, we did not have any handkerchiefs to wipe our hands with except the palms of our hands, our forearms and our feet. We would perform the prayer thereafter with-out performing new ablution.”

Sahih Bukhari > Book 16 : The Book of Food, Meals
CHAPTER 17. What one should say after finishing one’s meal.

7:368 Narrated by Abu Umama
Whenever the dining sheet of the Prophet was taken away (i.e., whenever he finished his meal), he used to say: “Al-hamdu lillah kathiran taiyiban mubarakan fihi ghaira makfiy wala muwada’ wala mustaghna’anhu Rabbuna.”

7:369 Narrated by Abu Umama
Whenever the Prophet finished his meals (or when his dining sheet was taken away), he used to say. “Praise be to Allah Who has satisfied our needs and quenched our thirst. Your favor cannot by compensated or denied.” Once he said, upraise be to You, O our Lord! Your favor cannot be compensated, nor can be left, nor can be dispensed with, O our Lord!”

Sahih Bukhari > Book 16 : The Book of Food, Meals
CHAPTER 18. The Statement of Allah :- “And when you have taken your meal, disperse.” (V.33:53)

7:375 Narrated by Anas
I know (about) the Hijab (the order of veiling of women) more than anybody else. Ubai bin Ka`b used to ask me about it. Allah’s Messenger (ﷺ) became the bridegroom of Zainab bint Jahsh whom he married at Medina. After the sun had risen high in the sky, the Prophet (ﷺ) invited the people to a meal. Allah’s Apostle remained sitting and some people remained sitting with him after the other guests had left. Then Allah’s Messenger (ﷺ) got up and went away, and I too, followed him till he reached the door of `Aisha’s room. Then he thought that the people must have left the place by then, so he returned and I also returned with him. Behold, the people were still sitting at their places. So he went back again for the second time, and I went along with him too. When we reached the door of `Aisha’s room, he returned and I also returned with him to see that the people had left. Thereupon the Prophet (ﷺ) hung a curtain between me and him and the Verse regarding the order for (veiling of women) Hijab was revealed.

Sahih Bukhari >
Book 69: Drinks

7:481 Narrated by Ibn ‘Umar
Allah’s Apostle said, “Whoever drinks alcoholic drinks in the world and does not repent (before dying), will be deprived of it in the Hereafter.”

7:484 Narrated by Abu Huraira
The Prophet said, “An adulterer, at the time he is committing illegal sexual intercourse is not a believer; and a person, at the time of drinking an alcoholic drink is not a believer; and a thief, at the time of stealing, is not a believer.”
Ibn Shihab said: ‘Abdul Malik bin Abi Bakr bin ‘Abdur-Rahman bin Al- Harith bin Hisham told me that Abu Bakr used to narrate that narration to him on the authority of Abu Huraira. He used to add that Abu Bakr used to mention, besides the above cases, “And he who robs (takes illegally something by force) while the people are looking at him, is not a believer at the time he is robbing (taking).”

Sahih Bukhari > Book 69 : Drinks
CHAPTER 1. The alcoholic drinks prepared from honey and it is called AI-Bit’.

7:492 Narrated by ‘Aisha
Allah’s Apostle was asked about Al-Bit a liquor prepared from honey which the Yemenites used to drink. Allah’s Apostle said, “All drinks that intoxicate are unlawful (to drink).”

7:494 Narrated by ‘Umar
“Alcoholic drinks are prepared from five things, i.e., raisins, dates. wheat, barley and honey.”

Sahih Bukhari > Book 69 : Drinks
CHAPTER 2. To prepare non-alcoholic drinks in bowls or Taur (a bowl made of stone, copper or wood).

7:495 Narrated by Sahl
Abu Usaid As-Sa’idi came and invited Allah’s Apostle on the occasion of his wedding. His wife who was the bride, was serving them. Do you know what drink she prepared for Allah’s Apostle ? She had soaked some dates in water in a Tur overnight.

Sahih Bukhari > Book 69 : Drinks
CHAPTER 3. The Prophet re-allowed the use of (certain kinds of) bowls and containers after he had forbidden their use.

7:497 Narrated by ‘Abdullah bin ‘Amr
When the Prophet forbade the use of certain containers (that were used for preparing alcoholic drinks), somebody said to the Prophet . “But not all the people can find skins.” So he allowed them to use clay jars not covered with pitch.

Sahih Bukhari > Book 69 : Drinks
CHAPTER 4. Whoever considers that the unripe date-drink and the ripe date-drink should not be mixed with each other if it is an intoxicant, and that two kinds of cooked food should not be put in one dish.

7:507 Narrated by Abu Qatada
The Prophet forbade the mixing of ripe and unripe dates and also the mixing of dates and raisins (for preparing a syrup) but the syrup of each kind of fruit should be prepared separately. (One may have such drinks as long as it is fresh).

Sahih Bukhari > Book 69 : Drinks
CHAPTER 5. The drink of milk, and the Statement of Allah “(We give you to drink of that which is in their bellies), from between excretions and blood, (pure milk palatable to the drinkers.)….” (V.16:66)

7:510 Narrated by Jabir bin ‘Abdullah
Abu Humaid brought a cup of mix from a place called Al-Naqi. Allah’s Apostle said to him, “Will you not cover it, even by placing a stick across its”.

7:513 Narrated by Abu Huraira
Allah’s Apostle said, “The best object of charity is a she-camel which has (newly) given birth and gives plenty of milk, or a she-goat which gives plenty of milk; and is given to somebody to utilize its milk by milking one bowl in the morning and one in the evening.”

Sahih Bukhari > Book 69 : Drinks
CHAPTER 6. The drinking of milk (mixed) with water.

7:517 Narrated by Jabir bin ‘Abdullah
Allah’s Apostle and one of his companions entered upon an Ansari man and the Prophet said to him, “If you have water kept overnight in a water skin, (give us), otherwise we will drink water by putting our mouth in it.” The man was watering his garden then. He said, “O Allah’s Apostle! I have water kept overnight; let us go to the shade.” So he took them both there and poured water into a bowl and milked a domestic goat of his in it. Allah’s Apostle drank, and then the man who had come along with him, drank.

Sahih Bukhari > Book 69 : Drinks
CHAPTER 7. To drink while standing.

7:519 Narrated by An-Nazzal
All came to the gate of the courtyard (of the Mosque) and drank (water) while he was standing and said, “Some people dislike to drink while standing, but I saw the Prophet doing (drinking water) as you have seen me doing now.”

7:521 Narrated by Ibn ‘Abbas
The Prophet drank Zam-Zam (water) while standing.

Sahih Bukhari > Book 69 : Drinks
CHAPTER 8. The bending of the mouths of the waterskins for the sake of drinking from them.

7:529 Narrated by Abu Said Al-Khudri
Allah’s Apostle forbade the bending of the mouths of water skins for the sake of drinking from them.

7:531 Narrated by Abu Huraira
Allah’s Apostle forbade drinking directly from the mouth of a water skin or other leather containers. and forbade preventing one’s neighbor from fixing a peg in (the wall of) one’s house.

Sahih Bukhari > Book 69 : Drinks
CHAPTER 9. It is forbidden to breath in the vessel (while drinking water).

7:535 Narrated by Thumama bin Abdullah
Anas used to breathe twice or thrice in the vessel (while drinking) and used to say that the Prophet; used to take three breaths while drinking.

Sahih Bukhari > Book 69 : Drinks
CHAPTER 10. Silver utensils.

7:538 Narrated by Um Salama
(the wife of the Prophet) Allah’s Apostle said, “He who drinks in silver utensils is only filling his abdomen with Hell Fire.”

Sahih Bukhari > Book 69 : Drinks
CHAPTER 11. To drink in wooden utensils.

7:541 Narrated by Sahl bin Sad
An Arab lady was mentioned to the Prophet so he asked Abu Usaid As-Sa’idi to send for her, and he sent for her and she came and stayed in the castle of Bani Sa’ida. The Prophet came out and went to her and entered upon her. Behold, it was a lady sitting with a drooping head. When the Prophet spoke to her, she said, “I seek refuge with Allah from you.” He said, “I grant you refuge from me.” They said to her, “Do you know who this is?” She said, “No.” They said, “This is Allah’s Apostle who has come to command your hand in marriage.” She said, “I am very unlucky to lose this chance.” Then the Prophet and his companions went towards the shed of Bani Sa’ida and sat there. Then he said, “Give us water, O Sahl!” So I took out this drinking bowl and gave them water in it. The sub-narrator added: Sahl took out for us that very drinking bowl and we all drank from it. Later on Umar bin ‘Abdul ‘Aziz requested Sahl to give it to him as a present, and he gave it to him as a present.

7:542 Narrated by ‘Asim al-Ahwal
I saw the drinking bowl of the Prophet with Anas bin Malik, and it had been broken, and he had mended it with silver plates. That drinking bowl was quite wide and made of Nadar wood, Anas said, “I gave water to the Prophet in that bowl more than so-and-so (for a long period).” Ibn Sirin said: Around that bowl there was an iron ring, and Anas wanted to replace it with a silver or gold ring, but Abu Talha said to him, “Do not change a thing that Allah’s Apostle has made.” So Anas left it as it was.

IN SAHIH MUSLIM

Sahih Muslim >
Book 23: Drinks

Sahih Muslim > Book 23 : Drinks
Chapter 1: Forbiddance of wine

Book 23: Number 4879: ‘Ali b. Abu Talib reported; There fell to my lot along with Allah’s Messenger (may peace be upon him) an old she camel from the spoils of Badr. Allah’s Messenger (may peace be upon him) granted me another camel. I made them kneel down one day at the door of an Ansari, and I wanted to carry on them Idhkhir (a kind of grass) in order to sell that. There was with me a goldsmith of the tribe of Qainuqa’. I saught to give a wedding feast (on the occasion of marriage with) Fatima with the help of that (the price accrued from the sale of this grass). And Hamza b. ‘Abd al-Muttalib was busy in drinking in that house in the company of a singing girl who was singing to him. She said: Hamza, get up for slaughtering the fat she camels. Hamza attacked them with the sword and cut off their humps and ripped their haunches, and then took out their livers. I said to Ibn Shihab: Did he take out anything from the hump? He said: He cut off the humps altogether. Ibn Shihab reported ‘Ali having said: I saw this (horrible) sight and it shocked me, and I came to Allah’s Apostle (may peace be upon him) and there was Zaid b, Haritha with him and communicated to him this news. He came in the company of Zaid and I also went along with him and he went to Hamza and he expressed anger with him. Hamza raised his eyes and said: Are you (not) but the servants of my father? Allah’s Messenger (may peace be upon him) turned back on his heels (on hearing this) until he went away from them.

Book 23: Number 4880: This hadith has been narrated on the authority of Juraij with the same chain of transmitters.

Book 23: Number 4881: Husain b. ‘Ali reported ‘Ali having said: There fell to my lot a she camel out of the spoils of war on the Day of Badr, and Allah’s Messenger (may peace be upon him) gave me (another) she camel on that day out of the Khums (one fifth reserved for Allah and His Messenger). When I made up my mind to consummate my marriage with Fatima, the daughter of Allah’s Messenger (may peace be upon him), I prevailed upon a goldsmith of the tribe of Qainuqa’ to go along with me so that we might bring Idhkhir wishing to sell that to the goldsmiths and thus I should be able to arrange my wedding feast. While I was arranging the equipments. i. e. litters, sacks and ropes, my two she camels were sitting down at the side of the apartment of a person of the Ansar. I collected (the different articles of equipment) and found to my surprise that their humps had been chopped off and their haunches had been cut off and their livers had been taken out. I could not help weeping when I saw that plight of theirs. I said: Who has done that? They said: Hamza b. ‘Abd al-Muttalib has done this. and he is in this house dead drunk in the company of some of the Ansair with asinging girl singing before him and his companions. She said in her song: O Hamza. get up and attack these falty she camels. Thereupon Hamza stood up with a sword (in his hand) and cut off their humps and ripped their haunches and tore out their livers. ‘Ali said: I went away until I came to Allah’s Messenger (may peace be upon him) and there was with him Zaid b. Haritha. Allah’s Messenger (may peace be upon him) recognised from my face what I had experienced, whereupon Allah’s Messenger (may peace be upon him) said: What has happened to you? I said: Messenger of Allah, by Allah, I have never seen (such an unfortunate day) as this day. Hamza has committed aggression to my she camels, and has cut off their humps. and ripped their haunches, and he is in a house in the company of some drunkards. (Hearing this) Allah’s Messenger (may peace be upon him) sent for his mantle and, putting it on him, he proceeded, and I and Zaid b. Haritha followed him, until he came to the door (of the house) in which there was Hamza. He (the Holy Prophet) sought permission which they granted him. and they were all drunk. Allah’s Messenger (may peace be upon him) began to reprimand Hamza for what he had done. Hamza’s eyes were red. He cast a glance at Allah’s Messenger (may peace be upon him) and then looked towards his knees. and then lifted his eyes and cast a glance at his waist and then lifted his eyes and saw his face. And then Hamza said: Are you anything but the slaves of my father? Alah’s Messenger (may peace be upon him) came to know that he was intoxicated, and he thus turned upon his heels, and came out, and we also came out along with him.

Book 23: Number 4882: Anas b. Malik reported: I was the cup bearer of some people in the house of Abu Talha on the day when liquor was forbidden. Their liquor had been prepared from dry dates or fresh dates when the announcer made the announcement. He (Abu Talha) said to me: Go out and find out (what the announcement is). I got out (and found) an announcer making this announcement: Behold, liquor has been declared unlawful. He said: The liquor (was spilt and) flawed in the lanes of Medina. Abu Talha said to me: Go out and Spill it, and I spilt it. They said or some of them said: Such and such were killed, such and such were killed for (the wine) had been in their stomachs. He (the narrator) said. I do not know whether it is the narration transmitted by Anas, (or by someone else). Then Allah, the Exalted and Majestic, revealed:” There shall be no sin (imputed) unto those who have believed and done good works for what they may have eaten as long as they fear (Allah) and believe and do good works” (v. 93).

Book 23: Number 4883: ‘Abd al-Aziz b. Suhaib reported: They (some persons) asked Anas b. Malik, about Fadikh (that is, a wine prepared from fresh dates), whereupon he said: There was no liquor with us except this Fadikih of yours. It was only this Fadikh that I had been serving to Abu Talha and Abu Ayyub and some persons from amongst the Companions of the Messenger of Allah (may peace be upon him) in our house. When a person came and said: Has the news reached you? We said, No. He said: Verily liquor has been declared forbidden. Thereupon, Abd Talha said: Anas, spill these large pitchers. He (the narrator) said: They then never reverted to it, nor even asked about this after the announcement by that person.

Book 23: Number 4884: Anas b. Malik reported: I was standing amongst the uncles of my tribe serving them Fadikh while I was the youngest of them, when a person came and said: Verily the use of liqour has been prohibited. They said: Anas, spill it away. So I spilt it. He (one of the narrators. Sulaiman Taimi) said that he asked Anas what that was (the Fadikh). He said: It had been prepared from unripe and ripe dates. Abu Bakr b. Anas said: It was their liquor in those days. Sulaiman said: A person narrated it to me from Anas b. Malik that he had said so.

Book 23: Number 4885: Anas reported: I was standing amongst the members of my (tribe) and serving them liquor. The rest of the hadith is the same, but with this variation that Abu Bakr b. Anas said: It was their liquor in those days (prepared from dates), and Anas was present there and he did not deny this (fact) Mu’tamir reported on the authority of his father: A person who was with me told me that he had heard Anas saying that that was their liquor in those days.

Book 23: Number 4886: Anas b. Malik reported I was serving wine to Abu Talha, and Abu Dujana. and Mu’adh b. jabal admidst a group of Ansar when a visitor came to us and said There is a fresh news; the (verses) concerning the prohibition of liquor have been revealed. So we spilt it on that day; and it was a mixture of dry dates and fresh dates. Anas b. Malik said: Whil Khamr was declared unlawful, the common liquor of theirs was then a mixture of dry dates and fresh dates.

Book 23: Number 4887: Anas b. Malik said: I was serving wine to Abu Talha, Abu Dujana, and Suhail b. Baida’ from a waterskin which contained the mixture of unripe dates and fresh dates. The rest of the hadith is the same.

Book 23: Number 4888: Anas b. Malik is reported to have said that Allah’s Messenger (may peace be upon him) had forbidden to mixture fresh dates and unripe dates and then drinking (the wine prepared out of it), and that was their common intoxicant when liquor was prohibited.

Book 23: Number 4889: Anas b. Malik reported: I was serving drink to Abu ‘Ubaida b. jarrah, Abu Talha and Ubayy b. Ka’b prepared from unripe dates and fresh dates when a visitor came and he said: Verily liquor has been prohibited. Thereupon, Abu Talha said: Anas, stand up and break this pitcher. I stool up and (took hold) of a pointed stone and struck the pitcher with its lower part until it broke into pieces.

Book 23: Number 4890: Anas b. Malik reported: Allah revealed the verse in which Allah prohibited the use of liquor. In those days no other liquor was drunk but that prepared from dates.

Sahih Muslim > Book 23 : Drinks
Chapter 2: It is forbidden to prepare vinegar from khamr (wine)

Book 23: Number 4891: Anas reported that Allah’s Messenger (may peace be upon him) was asked about the use of Khamr from which vinegar is prepared. He said: No (it is prohibited).

Sahih Muslim > Book 23 : Drinks
Chapter 3: It is forbidden to use wine as a medicine

Book 23: Number 4892: Wa’il al-Hadrami reported that Tariq b. Suwaid a-Ju’fi asked Allah’s Apostle (may peace be upon him) about liquor. He forbade (its use) and he expressed hatred that it should be prepared. He (Tariq) said: I prepare it as a medicine, whereupon he (the Holy Prophet) said: It is no medicine, but an ailment.

Sahih Muslim > Book 23 : Drinks
Chapter 4: The wine which is prepared from dates and grapes is also khamr

Book 23: Number 4893: Abu Huraira reported Allah’s Messenger (may peace be upon him) having said: Wine is prepared from the (fruit) of these two trees date palm and vine.

Book 23: Number 4894: This hadith has been narrated on the authority of Abu Huraira through a different chain of transmitters.

Book 23: Number 4895: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Wine comes from vine and date palms. Abu Kuraib has narrated it with a slight variation of words.

Sahih Muslim > Book 23 : Drinks
Chapter 5: It is not approved to prepare Nabidh by mixing dry dates and grapes

Book 23: Number 4896: Jabir b. ‘Abdullah al-Ansari reported that Allah’s Messenger (may peace upon him) prohibited the mixing of grapes and fresh dates, and dry dates and fresh dates.

Book 23: Number 4897: Jabir b. ‘Abdullah al-Ansari reported that Allah’s Messenger (may peace be upon him) prohibited the (preparation of) Nabidh by mixing together fresh dates and grapes, and he prohibited the preparation of Nabidh by mixing the fresh dates and unripe dates together.

Book 23: Number 4898: Jabir b. Abdullah reported Allah’s Messenger (may peace be upon him) as saying: Do not mix fresh dates and dry dates, and grapes and fresh dates for preparing Nabidh.

Book 23: Number 4899: Jabir b. Abdullah al-Ansari reported that Allah’s Messenger (may peace be upon him) Prohibited the preparation of Nabidh by mixing grapes and fresh dates. and he forbade the preparation of Nabidh by mixing unripe dates with fresh dates.

Book 23: Number 4900: Abu Sa’id reported that Allah’s Apostle (may peace be upon him) prohibited that fresh dates and grapes be mixed together and that fresh dates and unripe dates be mixed together.

Book 23: Number 4901: Abu Sa’id reported that Allah’s Messenger (may peace be upon him) prohibited us to mix grapes and dry dates together and unripe dates and dry dates (to prepare Nabidh.

Book 23: Number 4902: This hadith is narrated on the authority of Abi Maslama with the same chain of transmitters.

Book 23: Number 4903: Abu Sa’id al-Khudri reported Allah’s Messenger (may peace be upon him) as saying: He who amongst you drinks Nabidh should drink that (prepared either from) grapes alone, or from dates alone, or from unripe dates alone (and not by mixing them with one another).Isma’il b.  Muslim  al-‘Abadi  reported  on  the  authority  of  the  same  chain  of  transmitters:  Allah’s Messenger (may peace be upon him) prohibited us that we should mix dry dates with unripe dates or (mix) grapes with dry dates (and prepare Nabidh). He also said: He who amongst you drinks the rest of the hadith is the same.

Book 23: Number 4904: Abu Qatada, on the authority of his father, reported Allah’s Messenger (may peace be upon him) having said this: Do not prepare Nabidh by mixing nearly ripe dates and fresh dates together, and do not prepare Nabidh by mixing grapes and dates together, but prepare Nabidh from each (one of them) separately.

Book 23: Number 4905: This hadith has been narrated on the authority of Yahya b. Abu Kathir with the same chain of transmitters.

Book 23: Number 4906: Abu Qatada reported Allah’s Messenger (may peace be upon him) as saying: Do not prepare Nabidh by mixing nearly ripe and fresh dates and do not prepare Nabidh by mixing together fresh dates and grapes, but prepare Nabidh out of each (one of them) separately. Yahya stated that he had met ‘Abdullah b. Abu Qatada and he narrated it on the authority of his father that Allah’s Apostle (may peace be upon him) said this. This hadith has been narrated on the authority of Yahya b. Abu Kathir through these two chains of transmitters but with a slight variation of words.

Book 23: Number 4907: ‘Abdullah b. Abu Qatada, on the authority of his father, reported Allah’s Apostle (may peace be upon him) forbidding the preparation of the mixture of ripe dates and unripe dates, and the mixture of grapes and dates, and that of nearly ripe dates and fresh dates but the Prophet said: Prepare the Nabidh from each one of them separately.

Book 23: Number 4908: This hadith is narrated on the authority of Abu Qatada through another chain of transmitters.

Book 23: Number 4909: Abu Huraira reported that Allah’s Messenger (may peace be upon him) forbade (the preparation of Nabidh) from grapes and dates, and unripe dates and dry dates (by mixing them together). He (the Holy Prophet also) said: Prepare Nabidh from each one of them separately. This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

Book 23: Number 4910: Ibn ‘Abbas reported that Allah’s Apostle (may peace be upon him) forbade the mixing of dates and grapes together, and mixing of unripe dates and ripe dates together (for preparing Nabidh), and he wrote to the people of Jurash (in Yemen) forbidding them to prepare the mixture of dates and grapes. This hadith has been narrated through another chain of transmitters with a slight variation of words.

Book 23: Number 4911: Ibn Umar reported that he was forbidden to prepare Nabidh by mixing unripe dates and fresh dates, and dates with grapes.

Book 23: Number 4912: Ibn ‘Umar reported that they were forbidden to prepare Nabidh by mixing dry dates and fresh dates and dates and grapes together.

Sahih Muslim > Book 23 : Drinks
Chapter 6: It is forbidden to prepare Nabidh in varnished jar, gourd, green pitcher, and hollow stumps

Book 23: Number 4913: Anas b. Malik reported that Allah’s Messenger (may peace be upon him) forbade the preparation of Nabidh in gourd or varnished jar.

Book 23: Number 4914: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Do not prepare Nabidh in gourd or jar or in a pitcher besmeared with pitch (known as green pitcher).

Book 23: Number 4915: Abu Huraira reported that Allah’s Apostle (may peace be upon him) forbade (the preparation of Nabidh) in varnished jar, pitcher besmeared with green pitch and hollow stump. It was said to Abu Huraira: What that Hantama was? He said: It is green pitcher (besmeared with pitch).

Book 23: Number 4916: Abu Huraira reported that Allah’s Apostle (may peace be upon him) said to the group of Abd al- Qais: I forbid you (to prepare Nabidh) in gourd. and green pitcher, hollow stump and varnished jar and the waterskin having its upper end cut, but (prepare it) in your small waterskin, and tie its mouth

Book 23: Number 4917: ‘Ali reported that Allah’s Messenger (may peace be upon him) forbade to prepare Nabidh in gourd and varnished jar. This hadith has been narrated through another chain of transmitters with a slight variation of wording.

Book 23: Number 4918: Ibrahim reported: I said to Aswad if he had asked the Mother of the Believers (in which utensils) he (the Holy Prophet) disapproved the preparation of Nabidh. He (Aswad) said: Yes. I said: Mother of the Believers, inform me about the utensils in which) Allah’s Apostle forbade to prepare Nabidh. She (Hadrat ‘A’isha) said: He forbade us, the members of his family, to prepare Nabidh in gourd, or varnished jar. I said to him: Do you remember green pitcher, and pitcher? He said: I narrated to you what I have heard; should I narrate to you which I did not hear?

Book 23: Number 4919: ‘A’isha reported that Allah’s Apostle (may peace be upon him) forbade (the preparation) of Nabidh in gourd and varnished jar.

Book 23: Number 4920: Thumama b. Hazn Al-Qushairi reported: I met ‘A’isha and asked her (about the utensils in which) Nabidh (may be prepared). She narrated to me that a group of ‘Abd al-Qais came to Allah’s Apostle (may peace be upon him) and asked: Allah’s Apostle (may peace be upon him) about Nabidh. He (the Holy Prophet) forbade them to prepare Nabidh in varnished jar, hollow stumps and gourd and green pitcher.

Book 23: Number 4921: ‘A’isha reported Allah’s Messenger (may peace be upon him) forbidding (the preparation of Nabidh) in varnished jar, green pitcher, gourd, and hollow stump,

Book 23: Number 4922: This hadith has been narrated on the authority of Ishaq b. Suwaid, with a slight variation of wording.

Book 23: Number 4923: Ishaq b. Suwaid reported through the same chain of transmitters but for the difference that he substituted the word” gourd” for” waterskin” (meant for preserving wine).

Book 23: Number 4924: Ibn ‘Abbas reported that there came to Allah’s Messenger (may peace be upon him) a group of people from the tribe of ‘Abd al-Qais. Allah’s Messenger (may peace be upon him) said to them: I forbid you to prepare Nabidh in gourd, in pitcher besmeared with pitch, in hollow stump and in waterskin (meant for preserving wine). In the hadith transmitted on the authority of Hammad the word.” gourd” has been used in place of” waterskin”.

Book 23: Number 4925: Ibn ‘Abbas reported that Allah’s Messenger (may peace be upon him) forbade the (preparation of Nabidh) in gourd in pitcher besmeared with pitch, in varnished jar, and in hollow stumps.

Book 23: Number 4926: Ibn Abbas reported that Allah’s Messenger (may peace be upon him) forbade, the preparation of Nabidh in gourd, in varnished jar, hollow stump and from mixing up ripe dates with nearly ripe dates.

Book 23: Number 4927: Ibn ‘Abbas reported that Allah’s Messenger (may peace be upon him) forbade (preparation) of Nabidh in gourd, in hollow stump and in varnished jar.

Book 23: Number 4928: Abu Sa’id reported that Allah’s Messenger (may peace be upon him) forbade (the preparation) of Nabidh in a green pitcher (besmeared with pitch).

Book 23: Number 4929: Abu Sa’id Khudri reported that Allah’s Messenger (may peace be upon him) forbade (the preparation) of Nabidh in gourd, in pitcher besmeared with green pitch, in hollow stump and in varnished jar.

Book 23: Number 4930: This hadith has been reported on the authority of Qatada with the same chain of transmitters that Allah’s Apostle (may peace be upon him) forbade (the preparation of) Nabidh, the rest of the hadith is the same.

Book 23: Number 4931: Abu Sa’id reported that Allah’s Messenger (may peace be upon him) forbade drinking in green pitcher, in gourd and in the hollow stump.

Book 23: Number 4932: Sa’id b. Jubair reported: I bear testimony to the fact that Ibn ‘Umar and Ibn ‘Abbas testified to the fact that Allah’s Messenger (may peace be upon him) forbade (the preparation) of Nabidh in gourd in vessel besmeared with pitch and hollow stump.

Book 23: Number 4933: Sa’id b. Jubair reported: I asked Ibn ‘Umar about (the preparation of) Nabidh in a green pitcher (besmeared with pitch), whereupon he said that Allah’s Messenger (may peace be upon him) forbade the (preparation of) Nabidh in green pitcher (besmeared with pitch). I then came to Ibn Abbas and said: Do you hear what Ibn ‘Umar has said? Thereupon he said: What does he say? I said: He stated that Allah’s Messenger (may peace be upon him) has forbidden the (preparation of) Nabidh in a green pitcher (besmeared with pitch), whereupon he said: Ibn ‘Umar has told the truth. Allah’s Messenger (may peace be upon him) declared unlawful the preparation of Nabidh in a green pitcher (besmeared with pitch). I said: What is this thing, the Nabidh of a pitcher (Nabidh prepared in a pitcher)? Thereupon, he said: Everything that is prepared in earthen pitcher.

Book 23: Number 4934: Ibn ‘Umar reported: Allah’s Messenger (may peace be upon him) addressed people in one of his expeditions. Ibn ‘Umar said: I went forward to him but he went away before I reached him. I asked (the people present there): What did he say? They said that he (the Holy Prophet) had forbidden the preparation of Nabidh in gourd and varnished jar.

Book 23: Number 4935: This hadith has been reported on the authority of Ibn ‘Umar with different chains of transmitters but they have not mentioned:” In one of his expeditions” except Malik and Usama.

Book 23: Number 4936: Thabit reported: I said to Ibn ‘Umar that Allah’s Messenger (may peace be upon him) had forbidden the preparation of Nabidh in the green pitcher (besmeared with pitch). He said: This is what they stated. I said: Did Allah’s Messenger (may peace be upon him) forbid this? He said: They said so.

Book 23: Number 4937: A person asked Ibn ‘Umar if the Apostle of Allah (may peace be upon him) forbade the preparation of Nabidh in a green pitcher (besmeared with pitch). He said: Yes. Then Tawus said: By Allah, I heard it from him.

Book 23: Number 4938: Ibn ‘Umar reported that a person came to him and said: Did Allah’s Apostle (may peace be upon him) forbid the preparation of Nabidh in a green pitcher (besmeared with pitch and) in varnished jar? He said: Yes.

Book 23: Number 4939: Ibn ‘Umar reported that Allah’s Messenger (may peace be upon him) forbade (the preparation) of Nabidh in a green pitcher (besmeared with pitch) and in varnished jar.

Book 23: Number 4940: Ibrahim b. Maisarah reported that he heard Tawus as saying: I was sitting with Ibn ‘Umar when a man came to him, and said: Did Allah’s Messenger (may peace be upon him) forbid the preparation of Nabidh in a green pitcher (besmeared with pitch), in varnished jar and in gourd? Thereupon he said: Yes.

Book 23: Number 4941: Muharib b. Dithar reported: I heard Ibn ‘Umar say: Allah’s Messenger (may peace be upon him) forbade (the preparation of Nabidh) in a pitcher besmeared with pitch, in gourd, in varnished jar. He said, I heard it from him more than once.

Book 23: Number 4942: Muharib b. Dithar reported a hadith like this on the authority of Ibn ‘Umar through a different chain of transmitters. He (the narrator) said: I think he also made a mention of hollow stump.

Book 23: Number 4943: ‘Uqba b. Huraith said: I heard Ibn ‘Umar saying: The Messenger of Allah (may peace be upon him) forbade (the preparation of Nabidh) in a green pitcher (besmeared with pitch), in varnished jar, and in gourd, and he said: Prepare Nabidh in small waterskins.

Book 23: Number 4944: Jabalah reported: I heard Ibn ‘Umar narrating that Allah’s messenger (may peace be upon him) had forbidden (the preparation of Nabidh) in the pitcher besmeared with pitch. I said to him: What is Huntama? He said: It is a pitcher (besmeared with pitch).

Book 23: Number 4945: Zadhan reported: I said to Ibn ‘Umar: Tell me in your own language and then explain it to me in any language because your language is different from our language (about the vessels) in which Allah’s Apostle (may peace be upon him) has forbidden (us) to drink. He said: Allah’s Messenger (may peace be upon him) has forbidden (the preparation) of Nabidh in Hantama and that is a pitcher (besmeared with pitch), in gourd and that is pumpkin, in the varnished jar, in hollow stump and in wooden vessels. This Naqir is the wood of date palm from which the vessel is fashioned out or hollowed out, but he commanded us to prepare Nabidh in waterskins.

Book 23: Number 4946: This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters.

Book 23: Number 4947: Sa’id b. Musayyib reported: I heard ‘Abdullah b ‘Umar saying this near the pulpit while pointing towards the pulpit of Allah’s Messenger (may peace be upon him): A group of the tribe of ‘Abd al- Qais came to Allah’s Messenger (may peace be upon him) and asked him about (vessels) which might (be used for preparing Nabidh and) drinking in them. He (the Holy Prophet) forbade them (to use) gourd, hollow stump, vessel besmeared with pitch. I said to him: Abu Muhammad, (what about) varnished jar? and we think he had forgotten to mention the word ‘varnished jar”. Thereupon he said: I did not hear it from him on that day, i. e. from ‘Abdullah b. ‘Umar, and he hated that (i. e. preparation of Nabidh in gourd).

Book 23: Number 4948: It is reported on the authority of Jabir and Ibn Umar that Allah’s Messenger (may peace be upon him) forbade (the preparation) of Nabidh in hollow stump and varnished jar and gourd.

Book 23: Number 4949: Jabir b. ‘Abdullah reported that Allah’s Messenger (may peace be upon him) forbade (the preparation) of Nabidh in green pitcher, in varnished jar, in hollow stump, and when Allah’s Messenger (may peace be upon him) did not find anything to prepare Nabidh in that (i. e. waterskin), it was prepared for him in a big bowl made of stone.

Book 23: Number 4950: This hadith is reported on the authority of Jabir b. Abdullah that Nabidh was prepared for him in a big bowl of stone.

Book 23: Number 4951: Jabir reported that Nabidh was prepared for Allan’s Messenger (may peace be upon him) in a waterskin, but if they did not find waterskin it was prepared in a big bowl of stone. One of the persons and I had heard from Abu Zubair that it was Biram (a vessel made of stone).

Book 23: Number 4952: ‘Abdullah b. Buraida, on the authority of his father, reported Allah’s Messenger (may peace be upon him) as saying: I had forbidden you from the preparation of Nabidh except in a waterskin. But now you may drink in all vessels, but do not drink what is intoxicant.

Book 23: Number 4953: Ibn Buraida, on the authority of his father, reported Allah’s Messenger (may peace be upon him) as saying: I had forbidden you (from the preparation of Nabidh) and drinking it in certain vessels, (but now you may do so if you like) for it is not vessels or a vessel that makes a thing lawful or unlawful. It is every intoxicant that is unlawful.

Book 23: Number 4954: Ibn Buraida, on the authority of his father, reported Allah’s Messenger (may Peace be upon him) as saying: I had forbidden you from the drinking (and preparation of) Nabidh in the vessels made out of leather, but (now) you may drink in all vessels, but you do not drink an intoxicant.

Book 23: Number 4955: ‘Abdullah b. ‘Amr reported that when Allah’s Messenger (may peace be upon him) forbade (the preparation) of Nabidh in vessels, they said all the people cannot (afford to have) them. He (the Holy Prophet) then granted them permission (to prepare) Nabidh in a green pitcher, but not in those besmeared with pitch.

Sahih Muslim > Book 23 : Drinks
Chapter 7: Every intoxicant is khamr and every khamr is forbidden

Book 23: Number 4956: ‘A’isha reported: Allah’s Messenger (may peace be upon him) was asked about Bit, whereupon he said: Every drink that causes intoxication is forbidden.

Book 23: Number 4957: ‘A’isha reported that Allah’s Messenger (may peace be upon him) was asked about it, whereupon he said that everything that causes intoxication is forbidden.

Book 23: Number 4958: This hadith has been reported on the authority of Zuhri with this chain of transmitters but in the hadith transmitted on the authority of Sufyan and Salih (these words are not found)” she was asked about Bit”. (These words are found in the hadith) transmitted on the authority of Ma’mar and in the hadith transmitted on the authority of Salih (only these words are found) that she (Hadrat ‘A’isha) had heard Allah’s Messenger (may peace be upon him) say: Every intoxicating drink is forbidden.

Book 23: Number 4959: Abu Musa reported: Allah’s Apostle (may peace be upon him) sent me and Mu’adh b. Jabal to Yemen. I said: Allah’s Messenger, there is prepared in our land a wine out of barley which is known as Mizr (beer of our times) and a wine from honey which is known as Bit, (are these also forbidden? ), whereupon he said: Every intoxicant is forbidden.

Book 23: Number 4960: Abu Burda reported on the authority of his grandfather that Allah’s Messenger (may peace be upon him) sent him and Mu’adh b. Jabal to Yemen and said to them: Give good tidings to the (people) and make things easy (for them), teach (them), and do not repel (them) ; and I think he also said: Cooperate cheerfully with each other. When he (the Holy Prophet) turned his back, Abu Musa returned to him and said: Allah’s Messenger, they (the people of Yemen) have a drink which is (made) from honey and which is prepared by cooking it until it coagulates, and Mizr is prepared from barley, whereupon Allah’s Messenger (may peace be upon him) said: Every intoxicant that detains you from prayer is forbidden.

Book 23: Number 4961: Abu Burda reported on the authority of his father: Allah’s Messenger (may peace be upon him) sent me and Mu’adh to Yemen saying: Call people (to the path of righteousness) and give good tidings to the (people), and do not repel them, make things easy for them and do not make things difficult. I (Burda) said: Allah’s Messenger, give us a religious verdict about two kinds of drinks which we prepare in Yemen. One is Bit’ which is prepared from honey; it is a fermented Nabidh and is strong and turns into wine, and (the second is) Mizr which is prepared from millet and barley. Thereupon, Allah’s Messenger (may peace be upon him), who had been gifted with the most eloquent and pithy expressions, said: I forbid you from every intoxicant that keeps you away from prayer.

Book 23: Number 4962: Jabir reported that a person came from Jaishan, a town of Yemen, and he asked Allah’s Apostle (may peace be upon him) about the wine which was drunk in their land and which was prepared from millet and was called Mizr. Allah’s Messenger (may peace be upon him) asked whether that was intoxicating. He said: Yes. Thereupon Allah’s Messenger (may peace be upon him) said: Every intoxicant is forbidden. Verily Allah the Exalted and Majestic, made a covenant to those who drank intoxicants to make their drink Tinat al-Khabal. They said: Allah’s Messenger, what is Tinat al-Khabal? He said: It is the sweat of the denizens of Hell or the discharge of the denizens of Hell.

Book 23: Number 4963: Ibn ‘Umar reported Allah’s Messenger (may peace be upon him) as saying: Every intoxicant is Khamr and every intoxicant is forbidden. He who drinks wine in this world and dies while he is addicted to it, not having repented, will not be given a drink in the Hereafter.

Book 23: Number 4964: Ibn ‘Umar, through another chain of transmitters; reported Allah’s Messenger (may peace be upon him) having said this: Every intoxicant is Khamr and every intoxicant is forbidden.

Book 23: Number 4965: This hadith has been narrated on the authority of Musa b. Uqba with the same chain of transmitters.

Book 23: Number 4966: Nafi’ reported Ibn ‘Umar as saying: I do not know this but from Allah’s Apostle (may peace be upon him) who said: Every intoxicant is Khamr and every Khamr is forbidden.

Book 23: Number 4967: Ibn ‘Umar reported Allah’s Messenger (may peace be upon him) as saying: He who drank (wine) in this world would be deprived of it in the Hereafter.

Book 23: Number 4968: Ibn ‘Umar said: He who drank wine in the world and did not repent would be deprived of it (the pure drink) in the Hereafter. It was said to Malik: Is this hadith Marfu’? He said: Yes.

Book 23: Number 4969: Ibn ‘Umar reported Allah’s Messenger (may peace be upon him) as saying: He who drank wine in this world will not be provided with pure drink in the Hereafter, except in case he repents.

Book 23: Number 4970: Ibn ‘Umar reported this hadith from Allah’s Messenger (may peace be upon him) through another chain of transmitters.

Sahih Muslim > Book 23 : Drinks
Chapter 8: Permissibility to use nabidh which is not strong and has not turned into intoxicant

Book 23: Number 4971: Ibn ‘Abbas reported that Nabidh was prepared for Allah’s Messenger (may peace be upon him) in the beginning of the night and he would drink it in the morning and the following night and the following day and the night after that up to the afternoon. If anything was left out of that he gave it to his servant, or gave orders for it to be poured out.

Book 23: Number 4972: Ibn ‘Abbas reported that Nabidh was prepared for Allah’s Messenger (may peace be upon him) in the waterskin, Shu’ba said: It was the night of Monday. He drank it on Monday and on Tuesday up to the afternoon, and If anything was left out of it he gave it to his servant or poured it out.

Book 23: Number 4973: Ibn Abbas reported that raisins were steeped in water for the Messenger of Allah (may peace be upon him) and he would drink it on that day and on the next day and on the following day until the evening of the third day. He would then order it to be drunk by (other people) or to be thrown away.

Book 23: Number 4974: Ibn Abbas reported that Nabidh was prepared from raisins for Allah’s Messenger (may peace be upon him) in the waterskin and he would drink it on that day and on the next day and the day following and when It was the evening of the third day, and he would drink it and give it to (his Companions) and if something was left over, he threw that away.

Book 23: Number 4975: Yahya Abu ‘Umar al-Nakhai reported that some people asked Ibn Abbas about the sale and purchase of wine and its commerce. He asked (them): Are you Muslims? They said, Yes. Thereupon he said: Its sale and purchase and its trade are not permissible. They then asked him about Nabidh and he said: Allah’s Messenger (may peace be upon him) went out on a journey and then came back and some persons amongst his Companions prepared Nabidh for him in green pitcher, hollow stump and gourd. He commanded it to be thrown away, and it was done accordingly. He then ordered them (to prepare it.) in a waterskin and it was prepared in that by steeping raisins in water, and it was prepared in the night. In the morning he drank out of that and on that day and then the next night, and then on the next day until the evening. He drank and gave others to drink. When it was morning (of the third night) he commanded what was left of that to be thrown away.

Book 23: Number 4976: Thumama (i. e. Ibn Hazn al-Qushairi) reported: I met ‘A’isha and asked her about Nabidh (that was served to the Holy Prophet). ‘A’isha called an Abyssinian maid (servant) and said: Ask her (about it) for it was he, who prepared the Nabidh for the Messenger of Allah (may peace be upon him). The Abyssinian (maid servant) said: I prepared Nabidh for him in a waterskin in the night and tied its mouth and then suspended it; and when it was morning he (the Holy Prophet) drank from it.

Book 23: Number 4977: ‘A’isha reported: We prepared Nabidh for Allah’s Messenger (may peace be upon him) in a waterskin, the upper part of which was tied and it (the waterskin) had a hole (in its lower part). We prepared the Nabidh in the morning and he drank it in the evening and we prepared the Nabidh in the night, and he would drink it in the morning.

Book 23: Number 4978: Sahl b. Sa’d reported that Abu Usaid al-Sa’idi invited Allah’s Messenger (may peace be upon him) to his wedding feast, and his wife had been serving them on that day while yet a bride. Sahl said ‘ Do you know what she served as a drink to Allah’s Messenger (may peace be upon him)? She steeped the dates in water during the night in a big bowl, and when he (the Holy Prophet) had eaten food she served him this drink.

Book 23: Number 4979: Sahl reported that Abu Usaid al-Sa’idi came to Allah’s Messenger (may peace be upon him); the rest of the hadith is the same, but he did not mention this: when he had eaten (the food) she gave him this to drink”.

Book 23: Number 4980: Sahl b. Sa’d reported (this hadith through another chain of transmitters) and he said (these words):” In a big bowl of stone, and when Allah’s Messenger (may peace be upon him) had taken the food, she drenched the dates and served (this) especially to him.”

Book 23: Number 4981: Sahl b. Sa’d reported: An Arab woman was mentioned before Allah’s Messenger (may peace be upon him). He commanded Abu Usaid to send a message to her and he (accordingly) sent a message to her. She came and stayed in the fortresses of Banu Sa’idah. Allah’s Messenger (may peace be upon him) went out until he came to her while she was (at that time) sitting with her head downcast. When Allah’s Messenger (may peace be upon him) talked to her, she said: I seek refuge with Allah from you. Thereupon he said: I (have decided to) keep you away from me. They (the people near her) said: Do you know who he is? She said: No. They said: He is the Messenger of Allah (may peace be upon him). He came to you in order to give you the proposal of marriage. She said: Then I am the most unfortunate woman because of this (i. e. my defiance). Sahl said: Allah’s. Messenger (may peace be upon him) then set forth on that day until he sat in the Saqifa of Banu Sa’idah along with his Companions. He then said to Sahl: Serve us drink. He (Sahl) said: I brought out for them this bowl (containing drink) and served them this. Abu Hazim said: Sahl brought out this cup for us and we also drank from that. Then ‘Umar b. ‘Abd al-‘Aziz asked him to give that (cup) as a gift to him and he gave (it to) him as a gift. In the narration of Abu Bakr b. Ishaq (the words) are:” Sahl, serve us drink.”

Book 23: Number 4982: Anas reported: I served drink to Allah’s Messenger (may peace be upon him) in this cup of mine: honey, Nabidh, water and milk.

Sahih Muslim > Book 23 : Drinks
Chapter 9: It is good to drink milk

Book 23: Number 4983: Abu Bakr Siddiq reported: As we went along with Allah’s Messenger (may peace be upon him) from Mecca to Medina, we passed by a shepherd and Allah’s Messenger (may peace be upon him) was feeling thirsty. He (Abu Bakr Siddiq) said: I milked for him a small quantity of milk (from his goat) and brought it to him (the Holy Prophet), and he drank it and I was very happy.

Book 23: Number 4984: Al-Bara’ reported: When Allah’s Messenger (may  peace be upon him) went forth from Mecca  to Medina, Suraqa b. Malik b. Ju’shum pursued him. Allah’s Messenger (may peace be upon him) invoked curse upon him, and his horse sank (in the desert). He (Suraqa) said: (Allah’s Messenger), invoke blessings for me and I will do no harm to you. He (the Holy Prophet) then supplicated Allah. (At that time) he (the Holy Prophet) felt thirsty, and they happened to pass by a shepherd. Abu Bakr Siddiq said: I took hold of a bowl and milked some milk into it for Allah’s Messenger (may peace be upon him) and gave it to him. He drank it and I was pleased.

Book 23: Number 4985: Abu Huraira reported that Allah’s Messenger (may peace be upon him) was presented two cups at Bait al-Maqdis on the night of Heavenly Journey, one containing wine and the other containing milk. He looked at both of them, and be took the one containing milk, whereupon Gabriel (peace be upon him) said: Praise is due to Allah Who guided you to the true nature; had you taken the one containing wine, Your Umma would have gone astray.

Book 23: Number 4986: This hadith is narrated on the authority of Abu Huraira through another chain of transmitters, but he did not mention Aelia (Capitolina. i. e. Bait al-Maqdis).

Sahih Muslim > Book 23 : Drinks
Chapter 10: Command pertaining to the covering of vessels, and tightening (the mouths) of waterskins, etc.

Book 23: Number 4987: Abu Humaid Sa’idi reported: I came to Allah’s Messenger (may peace be upon him) with a cup of milk from Naqi’ which had no cover over it, whereupon he said: Why did you not cover it? even if you had covered it only with a stick. Abu Humaid said that he had been ordered that waterskins be tied during the night, and the doors be closed during the night.

Book 23: Number 4988: Abu Humaid Sa’idi reported through another chain of transmitters that he brought to Allah’s Messenger (may peace be upon him) a cup containing milk, but there is no mention of the word” in the night

Book 23: Number 4989: Jabir b ‘Abdullah reported: We were with Allah’s Messenger (may peace be upon him) and lie asked for water. A person said: Allah’s Messenger, may we not give you Nabidh to drink? He (the Holy Prophet) said: Yes (you may). He (the narrator) said: Then that person went out speedily and brought a cup containing Nabidh, whereupon Allah’s Messenger (may peace be upon him) said: Why did you not cover it? even if it is with a wood. He said that then he drank it.

Book 23: Number 4990: Jabir reported that a person who was known as Abu Humaid brought for him (the Holy Prophet) a cup of milk from al-Naqi’. Allah’s Messenger (may peace be upon him) said to him: Why did you not cover it even with a wood across it?

Book 23: Number 4991: Jabir reported Allah’s Messenger (may peace be upon him) as saying: Cover vessels, waterskins, close the doors and extinguish the lamps, for the Satan does not loosen the waterskin, does not open the door and does not uncover the vessels. And if one amongst you fails to find (something) to cover it well, he should cover it by placing (a piece of) wood across it. Qutaiba did not mention the closing of the doors in the hadith transmitted by him.

Book 23: Number 4992: This hadith is reported on the authority of Jabir but with a slight change of wording, and he did not mention the words:” Putting a stick across the vessel.”

Book 23: Number 4993: Jabir reported Allah’s Messenger (may peace be upon him) as saying: Shut the doors; the rest of the hadith is the same but with a slight variation of wording: Cover the utensils, and further said: It (the mouse) may set fire to the clothes of the residents of the house.

Book 23: Number 4994: This hadith has been reported on the authority of Jabir through another chain of transmitters but with a slight variation of words:” The mouse may set the house on fire over its inhabitants.”

Book 23: Number 4995: Jabir b. ‘Abdullah reported Allah’s Messenger (may peace be upon him) having said: When the wings of the night (spread) or it is night, restrain your children (from going out), for the Satan is abroad at that time, and when a part of the night is passed, free them and shut the doors. making mention of God’s name, for the Satan does not open a closed door; and tighten the (mouths of waterskins and mention the name of Allah, cover your utensils and mention the name of Allah even though you should just put something on them, and extinguish your lamps.

Book 23: Number 4996: This hadith has been narrated on the authority of Jabir b. Abdullah through another chain of transmitters.

Book 23: Number 4997: This hadith has been transmitted on the authority of Ibn Juraij.

Book 23: Number 4998: Jabir reported Allah’s Messenger (may peace be upon him) as saying: Do not let your animals and children go out when the sun sets until the first and the darkest part of the night is over, for the Satan is let loose with the sinking of the sun until the darkest part of the night is over.

Book 23: Number 4999: Jabir b. Abdullah reported this hadith through another chain of transmitters,

Book 23: Number 5000: Jabir b. ‘Abdullah reported Allah’s Messenger (may peace be upon him) as saying: Cover the vessels and tie the waterskin, for there is a night in a year when pestilence descends, and it does not pass an uncovered vessel or an untied waterskin but some of that pestilence descending into it.

Book 23: Number 5001: This hadith is reported on the authority of Laith b. Sa’d with the same chain of transmitters, but with a slight variation in wording (and that is that) he (the Holy Prophet) said: There is a day in a year when descends the pestilence; at the end of the hadith Laith said that the non Arabs save themselves from it in Kanun Awwal (this is the month of December).

Book 23: Number 5002: Salim, on the authority of his father, reported Allah’s Messenger (may peace be upon him) having said: Do not leave the fire burning in your houses when you go to sleep.

Book 23: Number 5003: Abu Musa reported that a house was burnt down in Medina during the night over its inhabitants. When their matter was reported to Allah’s Messenger (may peace be upon him), he said; This fire is an enemy of yours. So when you go to sleep, extinguish it.

Sahih Muslim > Book 23 : Drinks
Chapter 11: Etiquette relating to eating and drinking

Book 23: Number 5004: Hudhaifa reported: When we attended a dinner along with the Messenger of Allah (may peace be upon him) we did not lay our hands on the food until Allah’s Messenger (may peace be upon him) had laid his hand and commenced eating (the food). Once we went with him to a dinner when a girl came rushingly as it someone had been pursuing her. She was about to lay her hand on the food, when Allah’s Messenger (may peace be upon him) caught her hand. Then a desert Arab came there (rushingly) as if someone had been pursuing him. He (the Holy Prophet) caught his hand; and then Allah’s Messenger (may peace be upon him) said: Satan considers that food lawful on which Allah’s name is not mentioned. He had brought this girl so that the food might be made lawful for him and I caught her hand. And he had brought a desert Arab so that (the food) might be lawful for him. So I caught his hand. By Him, in Whose hand is my life, it was (Satan’s) hand that was in my hand along with her hand.

Book 23: Number 5005: Hudhaifa b. al-Yaman reported: When we were invited to a dinner with Allah’s Messenger (may peace be upon him) ; the rest of hadith is the same but there is a slight variation of wording (and the variation is) that in that hadith the desert Arab precedes the arrival of that girl, and at the conclusion there is an addition (to this effect):” He (the Holy Prophet) then mentioned the name of Allah and ate.” This hadith is reported on the authority of A’mash with the same chain of transmitters but with a slight variation of wording.

Book 23: Number 5006: Jabir b. ‘Abdullah reported Allah’s Messenger (may peace be upon him) as saying: When a person enters his house and mentions the name of Allah at the time of entering it and while eating the food, Satan says (addressing himself: You have no place to spend the night and no evening meal; but when he enters without mentioning the name of Allah, the Satan says: You have found a place to spend the night, and when he does not mention the name of Allah while eating food, he (the Satan) says: You have found a place to spend the night and evening meal. This hadith has been narrated on the authority of Jabir b. Abdullah through the same chain of transmitters but with a slight variation of wording.

Book 23: Number 5007: Jabir b. ‘Abdullah reported Allah’s Messenger (may peace be upon him) having said: Do not eat with your left hand, for the Satan eats with his left hand.

Book 23: Number 5008: Ibn ‘Umar reported Allah’s Messenger (may peace be upon him) as saying: When any one of you intends to eat (meal), he should eat with his right hand. and when he (intends) to drink he should drink with his right hand, for the Satan eats with his left hand and drinks with his left hand.

Book 23: Number 5009: This hadith is reported by Zuhri on the authority of Sufyan with a different chain of transmitters.

Book 23: Number 5010: Salim, on the authority of his father, reported Allah’s Messenger (may peace be upon him) as saying: None of you should eat with his left hand and drink with that (left hand), for the Satan eats with left hand and drinks with that (hand). Nafi’ has made this addition in that:” Do not take up anything with that (left hand) and do not give anything with that”; and in the narration transmitted on the authority of Abu Tahir there is a slight variation of wording.

Book 23: Number 5011: Salama b. Akwa’ reported on the authority of his father that a person ate in the presence of Allah’s Messenger (may peace be upon him) with his left hand, whereupon he said: Eat with your right hand. He said: I cannot do that, whereupon he (the Holy Prophet) said: May you not be able to do that. It was vanity that prevented him from doing it, and he could not raise it (the right hand) up to his mouth.

Book 23: Number 5012: ‘Umar b. Abu Salama reported: I was under the care of Allah’s Messenger (way peace be upon him), and as my hand used to roam about in the dish he said to me: Boy, mention the name of Allah, and eat with your right hand and eat from what is near to you.

Book 23: Number 5013: Umar b. Abu Salama reported: I (had the opportunity) one day to dine with Allah’s Messenger (may peace be upon him), and I picked up flesh from around the dish. Thereupon Allah’s Messenger (may peace be upon him) said: Eat from that which is near to you.

Book 23: Number 5014: Abu Sa’id (Khudri) reported that Allah’s Messenger (may peace be upon him) forbade from turning the waterskins upside down and drinking from its mouth.

Book 23: Number 5015: Abu Sa’id Khudri reported that Allah’s, Messenger (may peace he upon him) forbade from turning the waterskins upside down and drinking from their mouths.

Book 23: Number 5016: This hadith has been reported from Zuhri with the same chain of transmitters, but he also said that Ikhtinath means that its head (i. e., of the waterskin) be turned upside down and then (water) be drank from that.

Sahih Muslim > Book 23 : Drinks
Chapter 12: Disapproval of drinking water while standing

Book 23: Number 5017: Anas reported Allah’s Apostle (may peace be upon him) disapproved the drinking of water while standing.

Book 23: Number 5018: Anas reported that Allah’s Apostle (may peace be upon him) forbade that a person should drink while standing. Qatada reported: We said to him: What about eating? Thereupon he (Anas) said: That is even worse and more detestable (abominable).

Book 23: Number 5019: This hadith is reported on the authority of Anas with a different chain of transmitters, but no mention is mane of the words of Qatada.

Book 23: Number 5020: Abu Sa’id Khudri reported that Allah’s Messenger (may peace be upon him) warned against drinking while standing.

Book 23: Number 5021: Abu Sa’id Khudri reported this hadith through another chain of transmitters but with a slight, variation of wording.

Book 23: Number 5022: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: None of you should drink while standing; and if anyone forgets, he must vomit.

Sahih Muslim > Book 23 : Drinks
Chapter 13: Permissibility of drinking Zamzam (water) while standing

Book 23: Number 5023: Ibn Abbas reported: I served. (water of) Zamzam to Allah’s Messenger (may peace be upon him), and he drank it while standing.

Book 23: Number 5024: Ibn ‘Abbas reported that Allah’s Messenger (may peace be upon him) drank (water) from Zamzam in a bucket while he was standing.

Book 23: Number 5025: Ibn ‘Abbas reported that Allah’s Apostle (may peace be upon him) drank (water) from Zamzam while he was standing.

Book 23: Number 5026: Ibn ‘Abbas reported: I served (water from) Zamzam to Allah’s Messenger (may peace be upon him), and he drank while standing, and he asked for it while he was near the House (i. e. House of Allah Ka’ba).

Book 23: Number 5027: This hadith is reported on the authority of Shu’ba with the same chain of transmitters but with a slight variation of wording.

Sahih Muslim > Book 23 : Drinks
Chapter 14: It is repugnant to breathe in a vessel and appreciable to breathe three times outside the vessel in course of drinking

Book 23: Number 5028: Abu Qatada reported on the authority of his father that Allah’s Apostle (may peace be upon him) forbade breathing in a vessel.

Book 23: Number 5029: Anas reported that Allah’s Messenger (may peace be upon him) used to breathe three times in the course of a drink (i. e. he drank in three gulps).

Book 23: Number 5030: Anas reported that Allah’s Messenger (may peace be upon him) breathed three times (outside the vessel) in the course of a drink and said: It is more thirst quenching, healthier and more wholesome. Anas said: So I also breathe three times in the course of a drink.

Book 23: Number 5031: This hadith is reported on the authority of Anas with a slight variation of wording.

Sahih Muslim > Book 23 : Drinks
Chapter 15: It is desirable to circulate water or milk (in an assembly) from the righthand side of the one who serves

Book 23: Number 5032: Anas b. Malik reported that there was brought to Allah’s Messenger (may peace be upon him) a cup of milk mixed with water, while there was on his right a desert Arab and on his left Abu Bakr. He (the Holy Prophet) drank; he then gave it to the desert Arab and said: (Give to one) who is on the right, then again who is on the right.

Book 23: Number 5033: Anas reported: The Apostle of Allah (may peace he upon him) came to Medina when I was ten years old and he died when I was twenty years old. My mother exhorted me to serve him. He (the Holy Prophet) came to our house, and we ruined a flabby goat for him and mixed it (the milk) with water from the well of the house. Allah’s Messenger (may peace be upon him) drank that. Umar and Abu Bakr on his left side said to him: Allah’s Messenger, give it to Abu Bakr, but he (the Holy Prophet) gave it to the desert Arab who was on his right. Allah’s Messenger (may peace be upon him) said: He who is on the right, then he who is on the right.

Book 23: Number 5034: Anas b. Malik reported: Allah’s Messenger (may peace be upon him) came to our house and he asked for a drink. We milked a goat for him and then mixed it (the milk) with the water of this well of mine. I gave it to Allah’s Messenger (may peace be upon him) and he drank it, while Abu Bakr was on his left and ‘Umar was in front of him, and a desert Arab was on his right. When Allah’s Messenger (may peace be upon him) had finished the drink, Umar said: Allah’s Messenger, here is Abu Bakr, give him to drink; but Allah’s Messenger (may peace be upon him) gave it to the desert Arab and he left out Abu Bakr and Umar. And Allah’s Messenger (may peace be upon him) said: Those on the right, those on the right, those on the right (deserve preference). Anas said: This is the Sunnah, this is the Sunnah, this is the Sunnah.

Book 23: Number 5035: Sahl b. Sa’d Sa’idi reported that Allah’s Messenger (may peace be upon him) was given a drink, and he drank from that, and there was on his right side a boy. and on his left some old men. He said to the boy: Do you permit me to give it to them (the old men), but that boy said: by God. I will not give preference at your hand over me in my share. He (the narrator) said that Allah’s Messenger (may peace be upon him) then gave it in his hand.

Book 23: Number 5036: This hadith is reported on the authority of Sahl b. Sa’d with a slight variation of wording.

Sahih Muslim > Book 23 : Drinks
Chapter 16: The merit of licking the fingers after taking food and wiping the dish (with fingers) and eating of the fallen mouthful after removing the dirt sticking to it

Book 23: Number 5037: Ibn ‘Abbas reported Allah’s Messenger (may peace be upon him.) as saying: When any one of you eats food he should not wipe his hand until he has licked it himself or has given it to someone else to lick.

Book 23: Number 5038: Ibn ‘Abbas reported Allah’s Messenger (may peace be upon him) as saying: When any one of you eats food he should not wipe his hand until he has licked it or got it licked by (someone else).

Book 23: Number 5039: Ibn Ka’b b. Malik reported on the authority of his father that he saw Allah’s Messenger (may peace be upon him) licking his three fingers (after having finished the food). Ibn Hatim made no mention of” three”. This hadith is also narrated through another chain of transmitters.

Book 23: Number 5040: Ibn Ka’b b. Malik reported on the authority of his father that the Messenger of Allah (may peace be upon him) used to eat (food) with three fingers and he licked his hand before wiping it (with towel).

Book 23: Number 5041: ‘Abdullah b. Ka’b reported that his father Ka’b narrated to him that Allah’s Messenger (may peace be upon him) used to eat with three fingers and when he had finished (eating), he licked them.

Book 23: Number 5042: A hadith like this has been reported on the authority of Ka’b b. Malik through another chain of transmitters.

Book 23: Number 5043: Jabir reported that Allah’s Messenger (may peace be upon him) commanded the licking of fingers and the dish, saying: You do not know in what portion the blessing lies.”

Book 23: Number 5044: Jabir reported Allah’s Messenger (may peace be upon him) as saying: When any one of you drops a mouthful he should pick it up and remove any of the filth on it, and then eat it, and should not leave it for the Satan, and should not wipe his hand with towel until he has licked his fingers, for he does not know in what portion of the food the blessing lies.

Book 23: Number 5045: This hadith has been narrated on the authority of Sufyan with the same chain of transmitters but with a slight variation of wording.

Book 23: Number 5046: Jabir reported: I heard Allah’s Apostle (may peace be upon him) as saying: The Satan is present with any one of you in everything he does; he is present even when he eats food; so if any one of you drops a mouthful he should remove away anything filthy on it and eat it and not leave for the devil; and when he finishes (food) he should lick his fingers, for he does not know in what portion of his food the blessing lies.

Book 23: Number 5047: This hadith is reported on the authority of A’mash with the same chain of transmitters but with a slight variation of words but no mention is made of the first part of the hadith, i. e. the Satan is present with any one of you.

Book 23: Number 5048: Jabir reported from Allah’s Messenger. (may peace be upon him) about mentioning the licking (of fingers) and the (falling of) the mouthful.

Book 23: Number 5049: Anas reported that when Allah’s Messenger (may peace be upon him) ate food he licked his three fingers, and he said: When any one of you drops a mouthful he should remove anything filthy from it and then eat it, and should not leave it for the Satan. He also commanded us that we should wipe the dish saying: You do not know in what portion of your food the blessing lies.

Book 23: Number 5050: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: When any one of you cats food he should lick his fingers, for hen does not know in what part of the food sticking to his fingers the blessing lies. This hadith has been reported on the authority of Hammad with the same chain of transmitters, but with a slight variation of wording.

Sahih Muslim > Book 23 : Drinks
Chapter 17: What should the guest do if an uninvited person accompanies him and the merit of inviting that person to feast

Book 23: Number 5051: Abu Mas’ud Ansari reported that a person from the Ansar who was called Abu Shu’aib had a slave who was a butcher (by profession). He (Abu Mas’ud) saw Allah’s Messenger (may peace be upon him) and found signs of hunger on his face. He said to the servant:  ye, prepare for us food sufficient for five persons, for I intend to invite Allah’s Apostle (may peace be upon him) who would be the fifth amongst the five. He (the narrator) reported that he then prepared the food and came to Allah’s Apostle (may peace be upon him) and invited all the five (including him) who was the fifth amongst them to the feast. A man followed him and when Allah’s Apostle (may peace be upon him) reached the door, he said: This man has followed us; if you like you may permit him (to join the meal) and if you like he can go back. Thereupon the person said: Allah’s Messenger, I permit him.

Book 23: Number 5052: This hadith has been reported on the authority of Abu Mas’ud Ansari through another chain of transmitters.

Book 23: Number 5053: This hadith has been transmitted on the authority of Jabir also.

Book 23: Number 5054: Anas reported that Allah’s Messenger (may peace be upon him) had a neighbour who was Persian (by descent), and he was expert in the preparation of soup. He prepared (soup) for Allah’s Messenger (may peace be upon him) and then came to him to invite him (to that feast). He (Allah’s Messenger) said: Here is ‘A’isha also (and you should also invite her to the food). He said: No. Thereupon Allah’s Messenger (may peace be upon him) also said: No (then I cannot join the feast). He returned inviting him, and Allah’s Messenger (may peace be upon him) said: She is also there (i. e. ‘A’isha should also be invited). He said: No. Thereupon Allah’s Messenger (may peace be upon him) also said: No (and declined his offer). He returned again to invite him and Allah’s Messenger (may peace be upon him) again said: She is also there. He (the host) said:” Yes” for the third time. Then he accepted his invitation, and both of them set out until they came to his house.

Sahih Muslim > Book 23 : Drinks
Chapter 18: Permissibility of a person’s taking anyone along with him where the host is very intimate with the guest

Book 23: Number 5055: Abu Huraira reported that Allah’s Messenger (may peace be upon him) went out (of his house) one day or one night, and there he found Abu Bakr and ‘Umar also. He said: What has brought you out of your houses at this hour? They said: Allah’s Messenger, it is hunger. Thereupon he said: By Him in Whose Hand is my life, what has brought you out has brought me out too; get up. They got up along with him. and (all of them) came to the house of an Ansari, but he was not at home. When his wife saw him she said: Most welcome, and Allah’s Messenger (may peace be Upon him) said to her: Where is so and so? She said: He has gone to get some fresh water for us. When the Ansari came and he saw Allah’s Messenger (may peace be upon him) and his two Companions, he said: Praise be to Allah, no one has more honourable guests today than I (have). He then went out and brought them a bunch of ripe dates, dry dates and fresh dates, and said: Eat some of them. He then took hold of his long knife (for slaughtering a goat or a sheep). Allah’s Messenger (may peace be upon him) said to him: Beware of killing a milch animal. He slaughtered a sheep for them and after they had eaten of it and of the bunch and drank, and when they had taken their fill and had been fully satisfied with the drink, Allah’s Messenger (may peace be upon him) said to Abu Bakr and Umar: By Him in Whose Hand is my life, you will certainly be questioned about this bounty on the Day of judgment. Hunger brought you out of your house, then you did not return until this bounty came to you.

Book 23: Number 5056: Abu Huraira reported: One day while Abu Bakr was sitting and there was with him Umar also there came to them Allah’s Messenger (may peace be upon him) and he said: What makes you stay here? They said: It is hunger that has brought us out from our houses. By Him Who has stint you with Truth; the rest of the hadith is the same.

Book 23: Number 5057: Jabir b. ‘Abdullah reported: When the ditch was dug, I saw Allah’s Messenger (may peace he upon him) feeling very hungry. I came to my wife and said to her: Is there anything with you? I have seen Allah’s Messenger (may peace be upon him) feeling extremely hungry. She brought out a bag of provisions which contained a sa’, of barley. We had also with us a lamb. I slaughtered it. She ground the flour. She finished (this work) along with me. I cut it into pieces and put it in the earthen pot and then returned to Allah’s Apostle (may peace be upon him) (for inviting him). She said: Do not humiliate me in the presence of Allah’s Messenger (may peace be upon him) and those who are with him. When I came to him I whispered to him saying: Allah’s Messenger, we have slaughtered a lamb for you and she has ground a sa’ of barley which we had with us. So you come along with a group of people with you. Thereupon Allah’s Messenger (may peace be upon him) said loudly: O people of the ditch, Jabir has arranged a feast for you, so (come along). Allah’s Messenger (may peace be upon him) said: Do not remove your earthen pot from the hearth and do not bake the bread from the kneaded flour until I come. So I came and Allah’s Messenger (may peace be upon him) came and he was ahead of the people; and I came to my wife and she said (to me): You will be humbled. I said: I did what you had asked me to do. She (his wife) said: I brought out the kneaded flour and Allah’s Messenger (may peace be upon him) put some saliva of his in that and blessed It. He then put saliva in the earthen pot and blessed it and then said. Call another baker who can bake with you. and bring out the soup from it, but do not remove it from the hearth, and the guests were one thousand. (Jabir said): I take an oath by Allah that all of them ate (the food to their fill) until they left it and went away and our earthen pot was brimming over as before, and so was the case with our flour, or as Dahhak (another narrator) said: It (the flour) was in the same condition and loaves had been prepared from that.

Book 23: Number 5058: Anas b. Malik reported that Abu Talha said to Umm Sulaim: I felt some feebleness in the voice of Allah’s Messenger (may peace be upon him) and perceived that it was due to hunger; so have you anything with you? She said: Yes. She brought out barley loaves, then took out a head covering of hers, in a part of which she wrapped those loaves and then put them beneath my mantle and covered me with a part of it. She then sent me to Allah’s Messenger (may peace be upon him). I set forth and found Allah’s Messenger (may peace be upon him) sitting in the mosque in the company of some persons. I stood near them, whereupon Allah’s Messenger (may peace be upon him) said: Has Abu Talha sent you? I said, Yes. He said: Is it for a feast? I said. Yes. Thereupon Allah’s messenger (may peace be upon him) said to’those who were with him to get up He went forth and so I did before them, until I came to Abu Talha and informed him. Abu Talba said: Umm Sulaim, here comes Allah’s Messenger (may peace be upon him) along with people and we do not have enough (food) to feed them. She said: Allah and His Messenger know best. Abu Talha went out (to receive him) Until he met Allah’s Messenger (may peace be upon him) and Allah’s Apostle (may peace be upon him) came forward along with him until they both (Allah’s Messenger, along with Abu Talha) came in. Then Allah’s Messenger (may peace be upon him) said: Umm Sulaim. bring forth that which you have with you. She brought the bread. Allah’s Messenger (may peace be upon him) commanded that the bread be broken into small pieces, and when Umm Sulaim had squeezed a small waterskin and put seasoning on it, Allah’s Messenger (may peace be upon him) recited something regarding it what Allah wished him to say. He then said: Allow ten (guests to come in and have their meals). He permitted them; they ate until they had their fill. They then went out. He (the Holy Prophet) again said: Permit ten (more) and he (the host gave permission to them. They ate until they had enough. Then they went out. he again said: Permit ten (more) until all the people had eaten to their fill, and they were seventy or eighty persons.

Book 23: Number 5059: Anas b. Malik reported: Abu Talha sent me to Allah’s Messenger (may peace be upon him) in order to invite him (for meal). She had prepared a meal. So I came and found Allah’s Messenger (may peace be upon him) along with some people. He looked at me, and I felt shy and said: Accept the invitation of Abu Talha. He (the Holy Prophet) asked the people to get up. Thereupon Abu Talha said: Allah’s Messenger, I have prepared something for you. Allah’s Messenger (may peace be upon him) touched (the food) and invoked blessings upon it, and then said: Let ten persons from my Companions enter (the house). He then said: Eat, and (in the meanwhile) brought out something from between his fingers for them. They then began to eat until they had their fill and then went out. He then asked ten more men (to have the meal) and they ate to their fill, and the ten persons went on getting in (and eating the food) and then getting out until none was left amongst them who had not got in and eaten to his fill. He then collected (the remaining part of the food) and it (the quantity of the food) was the same (as it had been prior to the serving of guests).

Book 23: Number 5060: Anas b Malik reported: Abu Talha sent me to Allah’s Messenger (may peace be upon him); the rest of the hadith is the same, but ‘there is a slight variation of wording that he said at the end (The Holy Prophet) took what was left (of the food) and collected it and then invoked blessings upon it and it returned to its original state. He (the Holy Prophet) then said Take this.

Book 23: Number 5061: Anas b. Malik reported: Abu Talha ordered Umm Sulaim to prepare a meal specially for Allah’s Apostle (may peace be upon him). He then sent me to him (to the Holy Prophet) ; the rest of the hadith is the same (but there is a slight variation of wording):” Allah’s Messenger (may peace be upon him) placed his hand and mentioned the name of Allah upon that, and then said: Admit ten men. He (Abu Talha) admitted them and they got in. He (the Holy Prophet) said: Eat while mentioning the name of Allah upon it (the meal). They ate until eighty persons had taken the food. Then Allah’s Apostle (may peace be upon him) had his meal and so the members of the household, and still they left some food.”

Book 23: Number 5062: Anas b. Malik reported this incident pertaining to the feast given by Abu Talha to Allah’s Apostle (may peace be upon him) with the addition of these words:” Abu Talha stood at the door (to welcome the honourable guest) until Allah’s Messenger (may peacec be upon him) came there, He (Abu Talha) said to him: Allah’s Messenger, the thing (we intend to offer you as a meal) is small in quantity. Thereupon he (the Holy Prophet) said: Bring that, for Allah will soon bless it (and increase it).

Book 23: Number 5063: Anas b. Malik reported this hadith (with a slight variation of wording) Then AlIah’s Messenger (may peace be upon him) ate and the people of his house also ate. but (still) there was left a surplus, which they sent to their neighbours.

Book 23: Number 5064: Anas b. Malik reported: Abu Talha saw Allah’s Messenger (may peace be upon him) lying down upon his belly in the mosque. He came to Umm Sulaim and said: I saw Allah’s Messenger (may peace be upon him) lying down upon the belly in the mosque, and I think he is hungry. The rest of the hadith is the same (but with the addition of these words) that Allah’s messenger (may peace be upon him) ate (the food) and so did Abu Talha, Umm Sulaim and Anas b. Malik, but there was left some. thing which we presented to our neighbours.

Book 23: Number 5065: Anas b. Malik reported: I visited Allah’s Messenger (may peace be upon him) one day and found him sitting in the company of his Companions and talking to them, and he had tied his belly with a bandage. Usama said: I am in doubt whether there was stone on that (his belly) or not. I asked some of his Companions why Allah’s Messenger (may peace be upon him) had bandaged his belly. They said: (He has done that to relieve) his hunger. I went to Abu Talha, the husband of Umm Sulaim, the daughter of Milhan, and said to him: Father, I saw Allah’s Messenger (may peace be upon him) having bandaged his belly. I asked some of his Companions (the reason of it) and they said that it was due to hunger. Abu Talha came to mv mother and said: Is there anything? She said: Yes, I have some pieces of bread with me and some dates. If Allah’s Messenger (may peace be upon him) comes to us alone we can feed him to his fill, but if someone comes along with him this would be insufficient for them. The rest of the hadith is the same.

Book 23: Number 5066: Anas b. Malik reported this hadith pertaining to the entertainment of Allah’s Messenger (may peace be upon him) by Abu Talha through another chain of transmitters.

Sahih Muslim > Book 23 : Drinks
Chapter 19: Permissibility of eating soup and merit of eating pumpkin

Book 23: Number 5067: Anas b. Malik reported: A tailor invited Allah’s Messenger (may peace be upon him) to a meal which he had prepared. Anas b. Malik said: I went along with Allah’s Messenger (may peace be upon him) to that feast. He presented to Allah’s Messenger (may peace be upon him) barley bread and soup containing pumpkin, and sliced pieces of meat. Anas said: I saw Allah’s Messenger (may peace be upon him) going after the pumpkin round the dish, so I have always liked the pumpkin since that day.

Book 23: Number 5068: Anas b. Malik reported that a person invited Allah’s Messenger (may peace be upon him) to a meal. I also went along with him. He brought soup containing pumpkin. Allah’s ‘messenger (may peace be upon him) ate that pumpkin with relish. He (Anas) said: When I saw that I began to place it before him, and did not eat it (myself). Anas said: It was since then that pumpkin was always my favourite (food).

Book 23: Number 5069: Anas b. Malik rdported that a tailor invited Allah’s Messenger (may peace be upon him) to a feast. There has been an addition to this that Thabit said: I heard Anas saying that any meal that was prepared for me after that I tried that it should contain pumpkin.

Sahih Muslim > Book 23 : Drinks
Chapter 20: Desirability of extracting stones from the dates and of the guest’s invoking blessing for the host

Book 23: Number 5070: ‘Abdullah b. Busr reported: AUah’s Messenger (may peace be upon him) came to my father and we brought to him a meal and a preparation from dates, cheese and butter. He ate out of that. He was then given dates which he ate but he placed their stones between his fingers, and he joined his fore finger and middle finger. Shu’ba reported: I think that this hadith God’s willing also contains (these words): Putting of date stones between two fingers. Then a drink was brought for him and he drank it, and then gave it to one who was on his right side. He (the narrator) said: My father took hold of the rein of his riding animal and requested him to supplicate for us. Thereupon he said: O Allah. bless them in what Thou hast provided them as a sustenance; and forgive them and have mercy upon them.

Book 23: Number 5071: This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters and they did not doubt about keeping the dates between his fingers (as is expressed in the previous hadith).

Sahih Muslim > Book 23 : Drinks
Chapter 21: Eating cucumber with dates

Book 23: Number 5072: ‘Abdullah b. Ja’far reported: I saw Allah’s Messenger (may peace be upon him) eating cucumber with fresh dates.

Sahih Muslim > Book 23 : Drinks
Chapter 22: One should show modesty while eating and the way how one should sit

Book 23: Number 5073: Anas b. Malik reported: I saw Allah’s Apostle (may peace be upon him) squatting and eating dates.

Book 23: Number 5074: Anas reported that there were brought to Allah’s Messenger (may peace be upon him) dates. He distributed them in the state that he had been sitting upright (in an easy posture) and he had also been eating them a (bit) quickly.

Sahih Muslim > Book 23 : Drinks
Chapter 23: It is forbidden to eat two dates or two morsels simultaneously

Book 23: Number 5075: Jabala b. Suhaim reported: Ibn Zubair used to provide us with dates during the time that the people were hard pressed because of famine (Once) as we were busy in eating there happened to appear before us Ibn ‘Umar. He said: Don’t eat two dates together, for Allah’s Messenger (may peace be upon him) forbade eating them together but only after seeking permission from his brother (partner). Shu’ba said: I do not think these words pertaining to seeking permission but from the words of Ibn ‘Urnar.

Book 23: Number 5076: This hadith has been reported on the authority of Shu’ba with the same chain of transmitters but these words of his (are not found):” The people were hard pressed because of the famine during those days.”

Book 23: Number 5077: Jabala b. Suhaim reported: I heard Ibn ‘Umar as saying that Allah’s Messenger (may peace be upon him) forbade anyone taking two dates together without seeking the consent of his companions.

Sahih Muslim > Book 23 : Drinks
Chapter 24: It is permissible to store dates and corn for the sustenance of one’s children

Book 23: Number 5078: ‘A’isha reported Allah’s Messenger (may peace be upon him) as saying: A family which has dates will not be hungry.

Book 23: Number 5079: ‘A’isha reported Allah’s Messenger (may peace be upon him) as saying: ‘A’isha a family which has no dates (in their house) its members will be hungry; (or) ‘A’isha the family which has no dates its members may be hungry. He said this twice or thrice.

Sahih Muslim > Book 23 : Drinks
Chapter 25: Excellence of the dates of medina

Book 23: Number 5080: Amir b. Sa’d b. Abu Waqqas, on the authority of his father, reported Allah’s Messenger (may peace be upon him) having said: He who ate seven dates (of the land situated) between these two lava plains in the morning, no poison will harm him until it is evening.

Book 23: Number 5081: ‘Amir b. Sa’d b. Abu Waqqas reported Allah’s Messenger (may peace be upon him) as saying: He who ate seven ‘ajwa’ dates in the morning, poison and magic will not harm him on that day.

Book 23: Number 5082: This hadith has been reported on the authority of Ibn Hashim with the same chain of transmitters but with a slight variation of wording.

Book 23: Number 5083: ‘A’isha reported Allah’s Messenger (may peace be upon him) as saying: The ‘ajwa’ dates of ‘Aliya’ contain heating effects and these are antidote in the early morning.

Sahih Muslim > Book 23 : Drinks
Chapter 26: Excellence of truffles and their use as a medicine for the eyes

Book 23: Number 5084: Sa’id b. Zaid b. ‘Amr b. Nufail reported: I heard Allah’s Apostle (may peace be upon him) as saying: Truffles are a kind of ‘Manna’ and their juice is a medicine for the eyes.

Book 23: Number 5085: Sa’id b. Zaid reported: I heard Allah’s Messenger (may peace be upon him) as saying: Truffles are a kind of blessing and their juice is a medicine for the eyes. Shu’ba said: When Hakam narrated this hadith to me, I did not deem it as a Munkar hadith because of the narration of Abd al-Malik.

Book 23: Number 5086: Sa’id b. Zaid b. ‘Amr b. Nufail reported Allah’s Messenger (may peace be upon him) as saying: Truffles are a kind of ‘Manna’ which Allah the Glorious and Exalted, sent down upon the people of Israil, and its juice is a medicine for the eyes.

Book 23: Number 5087: Sa’id b. Zaid reported Allal a Messenger (may peace be upon him) as saying: Truffles are a kind of ‘Manna’ which Allah sent down upon Moses and their juice is a medicine for the eyes.

Book 23: Number 5088: Sa’id b. Zaid reported Allah’s Messenger (may peace be upon him) as saying: Truffles are ‘Manna’ which Allah, the Exalted the Majestic, sent to the people of Israil, and its juice is a medicine for the eyes.

Book 23: Number 5089: Sa’id b. Zaid reported Allah’s Messenger (may peace be upon him) as saying: Truffles are ‘Manna’ and its juice is the medicine for the eyes.

Sahih Muslim > Book 23 : Drinks
Chapter 27: The merit of the fruit of arak tree

Book 23: Number 5090: Jabir b. Abdullah reported: We were with the Apostle of Allah (may peace be upon him) at Marr az-Zahran, and we were plucking the fruit of the Arak tree, whereupon Allah’s Messenger (may peace he upon him) said: Pluck only its black ones (for they are the most pleasant). We said: Allah’s Messenger, it seems you shepherded the flock. He said: Yes. Has there been a prophet who did not shepherd it (or some words like it)?

Sahih Muslim > Book 23 : Drinks
Chapter 28: The merit of vinegar as a condiment

Book 23: Number 5091: ‘A’isha reported Allah’s Apostle (may peace be upon him) as saying: The best of condiments or condiment is vinegar.

Book 23: Number 5092: This hadith has been reported on the authority of Sulaiman b. Bilal with the same chain of transmitters and he is reported to have said:” The best condiment.” And he did not doubt (about this word).

Book 23: Number 5093: Jabir b. ‘Abdullah reported that Allah’s Apostle (may peace be upon him) asked his family for condiment. They (the members of his household) said: We have nothing with us but vinegar. He asked for it, he began to eat it, and then said: Vinegar is a good condiment, vinegar is a good condiment.

Book 23: Number 5094: Jabir b. ‘Abdullah reported: Allah’s Messenger (may peace be upon him) took hold of my hand one day (and led me) to his residence. There was presented to him some pieces of bread, whereupon he said: Is there no condiment? They (the members of his household) said: No, except some vinegar. He (the Holy Prophet) said: Vinegar is a good condiment. Jabir said: I have always loved vinegar since I heard it trom Allah’s Apostle (may peace be upon him). Talha said: I have always loved vinegar since I heard about it from Jabir.

Book 23: Number 5095: This hadith is reported on the authority of Jabir b. ‘Abdullah that Allah’s Messenger (may peace be upon him) took hold of his hand and led him to his residence as narrated above up to the words:” Vinegar is a good condiment.” But in the hadith transmitted through this chain of transmitters, there is no mention of the subsequent part.

Book 23: Number 5096: Jabir b. ‘Abdullah reported: While I was sitting in my house there happened to pass by me Allah’s Messenger (may peace be upon him). He made a gesture to me and I stood up for him. He took hold of my hand until we came to one of the apartments of his wives. He entered and then asked me to get in. So I entered and there was hanging a curtain beside her. He (the Holy Prophet) said: Is there any food (with you)? They (the members of the household) said: Yes And then there were brought three loaves of bread for him (the Holy Prophet) and placed in the basket of palm leaves. Allah’s Messenger (may peace be upon him) picked up one loaf and placed that before him, and then picked up another one and placed it before me. He then picked up the third one and broke it into two parts, and kept the one half before him and the other half before me, and then said: Is there any condiment? They (the members of the household) said: There is nothing (in the form of condiment) but some vinegar only. He said: Bring that, for vinegar is a good condiment.

Sahih Muslim > Book 23 : Drinks
Chapter 29: Permissibility of eating garlic, but avoiding it when one intends to talk to eminent persons

Book 23: Number 5097: Abd Ayydb Ansari reported that when food was brought to Allah’s Messenger (may peace be upon him) he ate out of that, and sent the remaining part to me, and one day he sent to me the left over; (I found that he) had not taken from it at all for it included garlic. I asked him whether that was forbidden, whereupon he said: No, but I do not like it because of its odour. He (Abu Ayyub Ansiri) said: Then I also do not like what you do not like.

Book 23: Number 5098: This Hadith is narrated on the authority of Shu’ba with the same chain of transmitters.

Book 23: Number 5099: Aflah, the freed slave of Abu Ayyub Ansiri, reported: Allah’s Messnger (may peace be upon him) had alighted in his house (viz. of Abu Ayyub Ansari at the time of his emigration to Medina) and he occupied the lower storey, whereas Abu Ayyub Ansari lived in the upper storey. One night, Abu Ayyub Ansari got up and said (to himself): (How unfortunate it is) that we walk above the head of Allah’s Messenger (may peace be upon him), so they went aside and spent the night in a nook and then told Allah’s Apostle (may peace be upon him) about it whereupon Allah’s Apostle (may peace be upon him) said: The lower storey is more comfortable (for me). but he (Abu Ayyub Ansari) said: We (would not live) over the roof under which you live. So Allah’s Messenger (may peace be upon him) shifted to the upper storey, whereas Abu Ayyub Ansari shifted to the lower storey; and he (Abu Ayyub Ansari) used to prepare food for Allah’s Apostle (may peace be upon him) ; and when it was brought (back) to him he asked (to locate) the part, where his fingers had touched (the food), and he followed his fingers on that part where his fingers (those of the Holy Prophet) had touched it. (One day) he prepared food which contained garlic, and when it was returned to him he asked (to locate) the part which the fingers of Allah’s Apostle (may peace be upon him) had touched. It was said to him that he had not eaten (the food). He (Abd Ayyub Ansari) was distressed and went up to him (to the Holy Prophet) and said: Is it forbidden? But Allah’s Messenger (may peace be upon him) said: No, (it is not forbidden), but I do not like it. and he (Abu Ayyub Ansari) said: I also do not like what you do not like or which you did not like. He (Abu Ayyub Ansari) said: (The Holy Prophet did not eat garlic) as Allah’s Apostle (may peace be upon him) was visited (by angels) and brought him the message of Allah.

Sahih Muslim > Book 23 : Drinks
Chapter 30: Showing honour to the guest and the merit of making of sacrifice for him

Book 23: Number 5100: Abu Huraira reported that a person came to Allah’s Messenger (may peace be upon him) and said: I am hard pressed by hunger. He sent (message) to one of his wives (to procure food for him). but she said: By Him Who has sent you with Truth, thrre is nothing with me (to serve him) but only water. He (the Holy Prophet) then sent the (same) message to another, and she gave the same reply, until all of them gave the same reply: By Him Who has sent thee with the Truth, there is nothing with me but only water, whereupon he (the Holy Prophet) said: Allah would show mercy to him who will entertain this guest tonight. A person from the Ansar stood up and said: Messenger of Allah, I (am ready to entertain). He took him to his house and said to his wife: Is there anything with you (to serve the gdest)? She said: No, but only a subsistence for our children. He said: Distract their attention with something, and when the guest enters extinguish the lamp and give him the impression that we are eating. So they sat down. and the guest had his meal. When it was morning he went to Allah’s Apostle (may peace be upon him) who said: Allah was well pleased with what you both did for your guest this night.

Book 23: Number 5101: Abu Huraira reported that a guest spent the night with a person from the Ansar who had nothing with him but food (sufficient) for his own self and his children. He said to his wife: (Lull) the children to sleep, and put out the lamp, and serve the guest with what you have with you. It was on this occasion that this verse was revealed:” Those who prefer the needy to their own selves in spite of the fact that they are themselves in pressing need” (Lix. 9).

Book 23: Number 5102: Abu Huraira reported that a man came to Allah’s Messenger (may peace be upon him) so that he should entertain him as a guest, but he had nothing with which he could entertain him. He, therefore, asked if there was any person who would entertain him (assuring the audience) that Allah would show mercy to him. A person from the Ansar who was called Abu Talha stood up and he took him to his house. The rest of the hadith is the same and mention is (also) made in that about the revelation of the verse as narrated by Waki’.

Book 23: Number 5103: Miqdad reported: I and two of my companions were so much afflicted by hunger that we had lost our power of seeing and hearing. We presented ourselves (as guests) to the Companions of the Holy Prophet (may peace be upon him), but none amongst them would entertain us. So we came to Allah’s Apostle (may peace be upon him), and he took us to his residence and there were three goats. Allah’s Apostle (may peace be upon him) said: Milk these for us. So we milked them and every person amongst us drank his share and we set aside the share of Allah’s Apostle (may peace be upon him). (It was his habit) to come during the night and greet (the people present there) in a manner that would not wake up one in sleep but make one who was awake hear it. He would then go to the mosque and say prayer, then go to the milk and drink it. Miqdad added: One night the Satan came to me when I had taken my share, and he said: Muhammad has gone to the Ansar, who would offer him hospitality and he would get what is with them, and he has no need for this draught (of milk). So I took (that milk) and drank it, and when it had penetrated deeply in my stomach and I was certain that there was no way out (but to digest it), the Satan aroused (my sense of) remorse and said: Woe be to thee! what have you done? You have taken the drink reserved for Muhammad! When he would come and he would not find it, he would curse you, and you would be ruined, and thus there would go (waste) this world and the Hereafter (for) you. There was a sheet over me; as I placed (pulled) it upon my feet, my head was uncovered and as I placed it upon my head, my feet were uncovered, and I could not sleep, but my two companions had gone to sleep for they had not done what I had done. There came Allah’s Apostle (may peace be upon him), and he greeted as he used to greet (by saying as-Salamu ‘Alaikum). He then came to the mosque and observed prayer and then came to his drink (milk) and uncovered it, but did not find anything in it. He raised his head towards the sky, and I said (to myself) that he (the Holy Prophet) was going to invoke curse upon me and I would be thus ruined; but he (the Holy Prophet) said: Allah, feed him who fed me and give drink to him who provided me drink. I held tight the sheet upon myself (and when he had supplicated), I took hold of the knife and went to the goats (possessed by the Holy Prophet) so that I may slauhter one for Allah’s Messenger (may peace be upon him) which was the fattest amongst them, and in fact all of them were milch goats; then I took hold of the vessel which belonged to the family of Allah’s Messenger (may peace be upon him) in which they used to milk and drink therefrom, and milked them in that until it swelled up with foam. I came to Allah’s Messenger (may peace be upon him) and he said: Have you taken your share of the milk during the night? I said: Drink it. and he drank it; he then handed over (the vessel) to me and I said: Allah’s Messenger, drink it, and he drank it and handed over (the vessel) to me again, I then perceived that Allah’s Apostle (may peace be upon him) had been satiated and I had got his blessings. I burst into laughter (so much) so that I fell upon the ground, whereupon Allah’s Messenger (may peace be upon him) said: Miqdad, it must be one of your mischiefs. I said: Allah’s Messenger, this affair of mind is like this and this. and I have done so. Thereupon. Allah’s Apostle (may peace be upon him) said: This is nothing but a mercy from Allah. Why is it that you did not give me an opportunity so that we should have awakened our two friends and they would have got their share (of the milk)? I said: By Him Who has sent you with Truth. I do not mind whatever you give (to them), and whatever the (other) people happen to get, when I had got it along with you from among the people.

Book 23: Number 5104: This hadith has been reported on the authority of Mughira with the same chain of transmitters.

Book 23: Number 5105: ‘Abd al-Rahman b. Abu Bakr reported: We were one hundred and thirty (persons) with Allah’s Apostle (may peace be upon him). Allah’s Apostle (may peace be upon him) said: Does any one of You possess food? There was a person with (us) who had a sa’ of flour or something about that, and it was kneaded. Then a tall polytheist with dishevelled hair came driving his flock of sheep. Thereupon Allah’s Apostle (may peace be upon him) said: Would you like to sell it (any one of these goats) or offer it as a gift or a present? He said: No, (I am not prepared to offer as a gift), but I would sell it. He (the Holy Prophet) bought a sheep from him, and it was slaughtered and its meat was prepared, and Allah’s Messenger (may peace be upon him) commanded that its liver should be roasted. He (the narrator) said: By Allah, none among one hundred and thirty persons was left whom Allah’s Messenger (may peace be upon him) had not given a part out of her liver; if anyone was present he gave it to him. but if he was absent it was set aside for him. And he (the Holy Prophet) filled two bowls (one with soup and the other with mutton) and we all ate out of them to our hearts’ content, but (still) some part was (left) in (those) two bowls, and I placed it on the camel (or words to the same effect).

Book 23: Number 5106: ‘Abd al-Rabman b. Abu Bakr reported that the people of Suffa were very poor. Once the Messenger of Allah (may peace be upon him) said (to his Companions): He who amongst you has food for two persons should take three (guests with him) and he who has with him food for four persons should take five or six (guests with him for entertaining them). It was (in accordance with these instructions of the Holy Prophet) that Abu Bakr brought three persons, and the Apostle of Allah (may peace be upon him) brought ten persons (as guests to their respective houses). Abu Bakr had brought three persons (he himself, and myself), my father and my mother (along with therm). He (the narrator) said: I do not know whether he also said: My wife and one servant who was common between our house and that of Abu Bakr. Abu Bakr had had his evening meal with Allah’s Apostle (may peace be upon him). He stayed here until night prayer had been offered. He then came back (to the house of Allah’s Apostle) and stayed there until Allah’s Messenger (may peace be upon him) felt drowsy and (Abu Bakr) then came (back to his own house) when (a considerable) part of the night had been over, as Allah had desired. His wife said to him: What held you back from your guests? He said: Oh! have you not served them the evening meal (by this time)? She said: It was in fact served to them. but they refused to eat until you came. He (‘Abd al-Rahman) said: I slunk away and bid myself. He (Abu Bakr) said: O, you stupid fellow, and he reprimanded me, and said to the guests: Eat, though it may not be pleasant now. He said: By Allah. I will never eat it He (‘Abd al-Rahman) said: By Allah. we did not take a morsel when from beneath that (there appeared) more until they had eaten to their fill, and lo! it was more than what it was before. Abu Bakr saw that and found that it was so or more than that. He said to his wife: Sister of Band Firis, what is this? She said: By the coolness of my eyes. it is in excess by three times over the previous one. Then Abu Bakr ate saying: That was from the Satan (viz. his vow for not eating the food). He then took a morsel out of that and then took it (the rest) to the Messenger of Allah (may peace be upon him), and it was kept there until morning, and during (those days) there was a covenant between us and some other people, and the period of covenant was over, and we had appointed twelve officials with every person amongst them. It is Allah only Who knows as to how many people were there with each of them. He sent (this food to them) and all of them ate out of it.

Book 23: Number 5107: ‘Abd al-Rahman b. Abd Bakr reported: There came to our house some guests. It was a common practice with my father to (go) and talk to Allah’s Messenger (may peace be upon him) during the night. While going he said: ‘Abd al-Rahman, entertain the guests. When it was evening we served the food to them, but they refused saying: So long as the owner of the house does not come and join us, we would not take the meal. I said to them: He (‘Abd Bakr) is a stern person, and if you would not do that (if you do not take the food). I fear, I may be harmed by him, but they refused. As he (my father) came, the first thing he asked was: Have you served the guests? They (the peopleof the household) said: We have not served them sofar. He said: Did I not command ‘Abd al-Rahman (to do this)? He (‘Abd al-Rahman) said: I slunk away and kept myself away by that time. He again said: O stupid fellow, I ask you on oath that In case you hear my voice you come to me. I came and said: By Allah, there is no fault of mine. These are your guests; you may ask them. I provided them with food but they refused to eat until you came. He said to them: Why is it that you did not accept our food? By Allah, I shall not even take food tonight (as you have not taken). They said: By Allah, we would not take until you join us. Thereupon he Abu Bakr) said: I have never seen a more unfortunate night than this. Woe be to thee! that you do not accept from us food prepared for you. He again said: What I did first (that is the taking of vow for not eating the food) was prompted by the Satan. Bring the food. The food was brought, and he ate by reciting the name of Allah and they also ate, and when it was morning he came to Allah’s Apostle (may peace be upon him) and said: Allah’s Messenger, their oath (that of the guests) came to be true, but mine was not true, and after that he informed him of the whole incident. He said: Your oath came to be the most true and you are the best of them. He (the narrator) said. I do not know whether he made an atonement for it.

Sahih Muslim > Book 23 : Drinks
Chapter 31: Excellence of sharing the small food

Book 23: Number 5108: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Food for two persons suffices three persons and food for three persons suffices four persons.

Book 23: Number 5109: Jabir b. ‘Abdullah reported: I heard Allah’. s Messenger (may peace be upon him) as saying: Food for one person suffices two persons and food for two persons suffices four persons, and food for four persons suffices eight persons; and in the tradition transmitted on the authority of Ishaq there is no mention of the fact that he heard it directly (from the Holy Prophet).

Book 23: Number 5110: A hadith like this is reported on the authority of Jabir but with a different chain of transmitters.

Book 23: Number 5111: Jabir reported Allah’s Messenger (may peace be upon him) as saying: Food for one suffices two and food for two suffices for tour.

Book 23: Number 5112: Jabir reported Allah’s Messenger (may peace be upon him) as saying: Food for one (person) sqffices two, and food for two (persons) suffices four persons and food for four persons suffices eight persons.

Sahih Muslim > Book 23 : Drinks
Chapter 32: A believer rats in one intestine whereas a non-believer eats in seven intestines

Book 23: Number 5113: Ibn ‘Umar reported Allah’s Messenger (may peace be upon him) as saying that a non-Muslim eats in seven intestines whereas a Muslim eats in one intestine.

Book 23: Number 5114: This hadith has been reported on the authority of Ibn ‘Umar but with a different chain oi transmitters.

Book 23: Number 5115: Nafi’ reported that Ibn ‘Umar saw a poor man. He placed food before him and he ate much. He (Ibn ‘Umar) said: He should not come to me for I heard Allah’s Messenger (may peace be upon him) as saying that the non-Muslim eats in seven intestines.

Book 23: Number 5116: Ibn ‘Umar reported Allah’s Messenger (may peace be upon him) as saying: A believer eats in one intestine, whereas a non-believer eats in seven intestines.

Book 23: Number 5117: This hadith has been transmitted on the authority of Jabir.

Book 23: Number 5118: Abu Musa reported Allah’s Messenger (may peace be upon him) as saying: A believer eats in one intestine, whereas a non-believer eats in seven intestines.

Book 23: Number 5119: This hadith has been narrated on the authority of Abu Huraira with a different chain of transmitters.

Book 23: Number 5120: Abu Huraira reported that Allah’s Messenger (may peace be upon him) invited a non-Muslim. Allah’s Messenger (may peace be upon him) commanded that a goat be milked for him. It was milked and he drank its milk. Then the second one was milked and he drank its milk, and then the other one was milked and he drank its milk. till he drank the milk of seven goats. On the next morning he embraced Islam. And Allah’s Messenger (may peace be upon him) commanded that a goat should be milked for him and he drank its milk and then another was milked but he did not finish it, whereupon Allah’s Messenger (may peace be upon him) said: A believer drinks In one intestine whereas a non-believer drinks in seven intestines.

Sahih Muslim > Book 23 : Drinks
Chapter 33: Don’t find fault with food (served to you)

Book 23: Number 5121: Abu Huraira reported that Allah’s Messenger (may peace be upon him) never found fault with food (served to him). If he liked anything, he ate it and if he did not like it he left it.

Book 23: Number 5122: This hadith has been narrated on the authority of A’mash with the same chain of transmitters.

Book 23: Number 5123: A hadith like this has been narrated on the authority of A’mash.

Book 23: Number 5124: Abu Huraira reported: I never saw Allah’s Messenger (may peace be upon him) finding fault with food (served to him) ; if he liked it he ate it, and if did not like it he kept silent.

Book 23: Number 5125: This hadith has been narrated on the authority of Abu Huraira through a different chain of transmitters.

Sahih Muslim >
Book 35: The Book Pertaining To The Remembrance Of Allah, Supplication, Repentance And Seeking Forgiveness

Sahih Muslim > Book 35 : The Book Pertaining To The Remembrance Of Allah, Supplication, Repentance And Seeking Forgiveness
Chapter 23: Excellence of reciting al-Hamdu li-Allah after eating and drinking

Book 35: Number 6592: Anas b. Malik reported that Allah’s Messenger (may peace be upon him) said: Allah is pleased with His servant who says: Al-Hamdu lillah While taking a morsel of food tnd while drinking.

FROM RIYADH AL SALIHEEN

Riyadh Al Saaliheen >
Book 2: The Book about the Etiquette of Eating

Riyadh Al Saliheen > Book 2 : The Book about the Etiquette of Eating
Chapter 100 : Mentioning Bismillah before and saying Al-Hamdulillah after Eating

Hadeeth 728. `Umar bin Abu Salamah (May Allah be pleased with him) reported: Messenger of Allah (PBUH), said to me, “Mention Allah’s Name (i.e., say Bismillah before starting eating), eat with your right hand, and eat from what is near you.” [Al-Bukhari and Muslim].
Commentary: There are two things about this Hadith. First, we should start eating or drinking by pronouncing the Name of Allah. Second, we should eat from our side without stretching our hand to the side where someone else is eating. This may be the case when more than one or two people are eating the same kind of food from a single dish. Good manners do not allow it, yet in case a variety of food or fruit is lying before us on the table, we are free to take our pick.

Hadeeth 729. `Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) said, “When any of you wants to eat, he should mention the Name of Allah in the begining, (i.e., say Bismillah). If he forgets to do it in the beginning, he should say Bismillah awwalahu wa akhirahu (I begin with the Name of Allah at the beginning and at the end).” [At-Tirmidhi and Abu Dawud].
Commentary: This Hadith provides us a concession. If we have forgotten to pronounce the Name of Allah before beginning to eat, we can do it during eating or in the end.

Hadeeth 730. Jabir (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, “If a person mentions the Name of Allah upon entering his house or eating, Satan says, addressing his followers: `You will find no where to spend the night and no dinner.’ But if he enters without mentioning the Name of Allah, Satan says (to his followers); `You have found (a place) to spend the night in, and if he does not mention the Name of Allah at the time of eating, Satan says: `You have found (a place) to spend the night in as well as food.”'[Muslim].
Commentary: Herein, we are told that in order to ward off Satan and his followers, we are supposed to remember Allah before entering our house and before beginning to eat. The remembrance of Allah implies those appropriate prayers of the Prophet (PBUH) which have been mentioned in Ahadith. For example, we are instructed to pronounce the Name of Allah before beginning to eat. On entering our house we recite the following Prophetic prayer: “Allahumma inni as’aluka khairal-mawliji wa khairal-makhraji. Bismillahi wa lajna, wa bismillahi kharajna, wa `al-Allahi rabbina tawakkalna.” (O Allah! I ask you for what is good of entrance and what is good for exit. With the Name of Allah do we enter, and with the Name of Allah do we leave, and upon our Rubb Allah have we put our trust).

Hadeeth 731. Hudhaifah (May Allah be pleased with him) reported: When we attended a meal with the Messenger of Allah (PBUH), we would not stretch forth our hands towards the food until he (PBUH) would start eating first. Once, we were with him when a little girl rushed in as if someone was impelling her. She was about to lay her hand on the food when the Messenger of Allah (PBUH) caught her hand. Then a bedouin came in rushing as if someone were pushing him. He (PBUH) caught his hand also and said, “Satan considers that food lawful for himself on which the Name of Allah is not mentioned. He (Satan) brought this girl to make the food lawful through her but I caught her hand. Then he brought the bedouin to make it lawful through him but I caught his hand too. By Him in Whose Hand my soul is, now Satan’s hand is in my grasp along with their hands.” Then he mentioned the Name of Allah and began to eat. [Abu Dawud and An-Nasa’i].
Commentary: Here, too, we are told that if we do not pronounce Allah’s Name, Satan and his minions will share our meal with us. So prior to eating, we must pronounce the Name of Allah. An incident is related in this Hadith. Once, Messenger of Allah (PBUH) and his Companions were just to start taking their meal when an unknown girl and a bedouin burst upon the scene. Without seeking the formal permission and pronouncing the Name of Allah they hurriedly stretched their hands to eat. Yet, Messenger of Allah (PBUH) restrained them from doing so. Owing to Divine inspiration, he had seen the hidden hand of the Devil behind their abrupt actions. We have only one way to escape the Devil, that is, on such occasions we should first pronounce the Name of Allah. Second, this Hadith enlightens us on table manners calling for decency and decorum. It will be called an act of sheer indecency to voraciously pounce upon food as is commonly witnessed in feasts and weddings. Indeed, it is the result of deviation from Islamic teachings that many Muslims have grown ignorant of the Prophet’s manner of eating. Allah, too, has left them unrestrained in their beast-like hunger.

Hadeeth 732. Umaiyyah bin Makhshi (May Allah be pleased with him) reported: Messenger of Allah (PBUH) was sitting while a man was eating food. That man did not mention the Name of Allah (before commencing to eat) till only a morsel of food was left. When he raised it to his mouth, he said: “Bismillah awwalahu wa akhirahu (With the Name of Allah, in the beginning and in the end).” Messenger of Allah (PBUH) smiled at this and said, “Satan had been eating with him but when he mentioned the Name of Allah, Satan vomited all that was in his stomach.” [Abu Dawud and An-Nasa’i].
Commentary: This Hadith also informs us that Satan shares food and drink with those people who do not mention the Name of Allah.

Hadeeth 733 `Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) was eating with his six Companions when a desert Arab came and ate up the food in two mouthfuls. Messenger of Allah (PBUH) said, “Had he mentioned the Name of Allah, it would have sufficed for all of you.”[At-Tirmidhi].
Commentary: The pronouncement of Allah’s Name brings blessing to the meal, and the omission of His Name robs blessing away.

Hadeeth 734. Abu Umamah (May Allah be pleased with him) reported: Whenever the Prophet (PBUH) finished a meal, he would say: “Al-hamdu lillahi kathiran taiyiban mubarakan fihi, ghaira makfiyyin wa la muwadda`in, wa la mustaghnan `anhu, Rabbuna. (All praise is due to Allah, praise which is abundant, pure, and full of blessings, which is indispensable and to which one cannot be indifferent).” [Al-Bukhari].
Commentary: This Hadith mentions a supplication which Messenger of Allah (PBUH) used to recite after taking meal. The economy of words was the essence of the Prophet’s (PBUH) eloquence as displayed here. To supplicate this Prophetic prayer after taking a meal is recommendable.

Hadeeth 735. Mu`adh bin Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “He who has taken food and says at the end: `Al-hamdu lillahi-lladhi at`amani hadha, wa razaqanihi min ghairi haulin minni wa la quwwatin (All praise is due to Allah Who has given me food to eat and provided it without any endeavour on my part or any power),’ all his past sins will be forgiven.”[At-Tirmididhi]

Commentary: This Hadith tells us that if we praise Allah after taking a meal, all our minor sins committed in the past will be forgiven by Him.

Riyadh Al Saliheen > Book 2 : The Book about the Etiquette of Eating
Chapter 101 Prohibition of Criticizing Food

Hadeeth 736. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) never found fault with food. If he had inclination to eating it, he would eat; and if he disliked it, he would leave it. [Al-Bukhari and Muslim].
Commentary: This Hadith throws light on the Prophet’s excellent manners which ought to be followed by all Muslims. It is a deplorable state of affairs that when we find a dish a bit unsavoury, we lose our temper and create quite a scene in the house. May we follow the excellent example of our Prophet (PBUH)!

Hadeeth 737. Jabir (May Allah be pleased with him) reported: The Prophet (PBUH) asked for sauce and was told that there was nothing except vinegar. He asked for it and began to eat from it saying, “How excellent is vinegar when eaten as sauce! How excellent is vinegar when eaten as Udm!”
Commentary: This Hadith speaks about the simplicity and humility of Messenger of Allah (PBUH) with regard to food. As he abstained from a luxurious lifestyle, he hardly craved for delicious food. No mention of dainties, he would readily eat whatever was available to him.

 Riyadh Al Saliheen > Book 2 : The Book about the Etiquette of Eating
Chapter 102 Response to an Invitation extended to a Man observing Saum (Fasting)

Hadeeth 738. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “When any of you is invited to a meal, he should accept the invitation. If he is observing Saum (fasting), he should supplicate for the betterment of the host and if he is not fasting, he should eat.” [Muslim].
Commentary: Shari`ah permits a person to break a voluntary fasting. The example of Messenger of Allah (PBUH) clearly shows that it is not binding on him to keep it again as a redeeming step. A man is, therefore, free to break his voluntary fasting and participate in the feast to which he is invited. However, if somebody is reluctant to break the fast, he should pray for the good and welfare of the host. But we should refuse to attend such treats which are flagrantly masked by extravagance and frivolous un-Islamic rites to the disobedience of Allah.

 Riyadh Al Saliheen > Book 2 : The Book about the Etiquette of Eating
Chapter 103 What should one say to the Host if an uninvited Person is accompanied with an invited Person

Hadeeth 739. Abu Mas`ud Al-Badri (May Allah be pleased with him) reported: A man prepared some food especially for the Prophet (PBUH) and invited him along with four others. But a man accompanied him. Having arrived at the door, Messenger of Allah (PBUH) said to the host, “This person has followed us. You may allow him, if you like, and if you like he will return.” He said: “O Messenger of Allah, I allow him, too.” [Al-Bukhari and Muslim].
Commentary: It will be considered an expression of bad manners if somebody participates in a feast as an uninvited, parasitic guest. Yet, he stands a chance in case he is allowed by the host. In this Hadith, there is a case when Messenger of Allah (PBUH) said to the host that it was up to him to let the uninvited person to stay for food or go. However, the invitees may take along with them two or three uninvited guests if they believe that the host will not take it ill.

Riyadh Al Saliheen > Book 2 : The Book about the Etiquette of Eating
Chapter 104 Eating from what is in front of One

Hadeeth 740. `Umar bin Abu Salamah (May Allah be pleased with them) reported: I was a boy under the care of Messenger of Allah (PBUH), and as my hand used to wander around in the dish, he (PBUH) said to me once, “Mention Allah’s Name (i.e., say Bismillah), eat with your right hand, and eat from what is in front of you.” [Al-Bukhari and Muslim].
Commentary: `Umar bin Abu Salamah (May Allah be pleased with them) had learnt table manners from Messenger of Allah (PBUH) who was his stepfather and guardian. Hence, everybody is morally bound to teach his wards or children good manners.

Hadeeth 741. Salamah bin Al-Akwa` (May Allah be pleased with him) reported on the authority of his father: A man ate with his left hand in the presence of Messenger of Allah (PBUH), whereupon he said, “Eat with your right hand.” The man said: “I cannot do that.” Thereupon he (the Prophet (PBUH)) said, “May you not be able to do that.” It was vanity that prevented him from doing it and he could not raise it (the right hand) up to his mouth afterwards. [Muslim].
Commentary: This report has already been given earlier and is being repeated here owing to its relevance to the chapter. In the light of this Hadith, we are supposed to keep table manners in our focus and also to urge others to observe them. Furthermore, it is extremely undesirable to deny a reality out of sheer arrogance as it incurs the displeasure of Allah. We are also informed of a miracle of Messenger of Allah (PBUH) whose supplications were instantly answered.

Riyadh Al Saliheen > Book 2 : The Book about the Etiquette of Eating
Chapter 105 Prohibition of Eating two Date-fruits Simultaneously

Hadeeth 742. Jabalah bin Suhaim reported: We were with `Abdullah bin Az-Zubair (May Allah be pleased with them) in a time of famine, then we were provided with dates. (Once) when we were eating, `Abdullah bin `Umar (May Allah be pleased with them) passed by us and said: “Do not eat two dates together, for Messenger of Allah (PBUH) prohibited it, unless one seeks permission from his brother (partner).” [Al-Bukhari and Muslim].
Commentary: This Hadith has a lesson for today’s Muslims whose majority seems  to be ignorant of good manners. It is commonly seen at feasts that somebody,unconcerned about others around him, will be engaged in filling his own plate with food. Such a greed of eating is against the Prophet’s teaching and guidance which inspire us to have a due regard for others and not to serve our own purpose alone.

Riyadh Al Saliheen > Book 2 : The Book about the Etiquette of Eating
Chapter 106 What should a Person say or do when he Eats but is not Satisfied

Hadeeth 743. Wahshi bin Harb (May Allah be pleased with him) reported: Some of the Companions of Messenger of Allah (PBUH) said: “We eat but are not satisfied.” He (PBUH) said, “Perhaps you eat separately.” The Companions replied in affirmative. He then said: “Eat together and mention the Name of Allah over your food. It will be blessed for you.” [Abu Dawud].

Riyadh Al Saliheen > Book 2 : The Book about the Etiquette of Eating
Chapter 107 Eating from the Side of the Vessel

Hadeeth 744. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) said, “Blessing descends upon food in its middle, so eat from the sides of the vessel and do not eat from its middle.” [At-Tirmidhi and Abu Dawud].
for sitting with bent knees (while resting on one’s soles). Moreover, the excellence of Messenger of Allah (PBUH) as well as his humility are brought to our knowledge.
Commentary: This Hadith tells us that if a few people or members of the same family recite the Name of Allah and take meal at the same table, a two-fold benefit will accrue to them. Their hunger will be sated with their subsistence being given the Divine blessing. And if they do otherwise, the result will be otherwise too.

Hadeeth 745 `Abdullah bin Busr (May Allah be pleased with him) reported: The Prophet (PBUH) had a large bowl called Al-Gharra’, which would be carried by four men. One day, when the Companions finished their Duha (forenoon optional) prayer, Al-Gharra’ was brought full of sopped bread, meat and broth, and they sat down around it. When their number increased, Messenger of Allah (PBUH) sat down on his knees and rested on the soles of his feet. A bedouin said to him: “What sort of sitting is that?” Thereupon Messenger of Allah (PBUH) said, “Verily, Allah has made me a courteous slave not a fierce tyrant.” Then he said, “Eat from the sides of the bowl and leave the central part of it so that your food will be blessed.” [Abu Dawud].

 Riyadh Al Saliheen > Book 2 : The Book about the Etiquette of Eating
Chapter 108  Undesirability of Eating in a Reclining Posture

Hadeeth 746. Abu Juhaifah Wahb bin `Abdullah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “I do not eat reclining (against a pillow).” [Al-Bukhari].
Commentary: What is meant by reclining? There is a difference of opinion on it. Some say that it means leaning on one side, whether right or left, or against the wall. Imam Al-Khattabi takes it in this sense that somebody should lay out a mattress and sit on it comfortably as one sits cross-legged. Messenger of Allah (PBUH) used to take hardly an adequate meal. Ibn Hajar says that one should sit with the right knee drawn up and the left one bent down.

Hadeeth 747. Anas (May Allah be pleased with him) reported: I saw Messenger of Allah (PBUH) eating some dates while sitting on his buttocks, with his legs raised. [Muslim].
Commentary: This Hadith sheds light on another sitting posture of Messenger of Allah (PBUH). But it betrays his uneasy state. In fact, when he was in a hurry he would be eager by eating a few dates so that he might be free to attend to some more important business. Also a report of Anas (May Allah be pleased with him) quoted by Muslim explains this state of mind of Messenger of Allah (PBUH).

Riyadh Al Saliheen > Book 2 : The Book about the Etiquette of Eating
Chapter 109  Excellence of Eating with three Fingers and Licking them

Hadeeth 748 Ibn `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, “When one of you finishes eating, he should not wipe his fingers until he has licked them himself or has given them to someone else to lick for him.” [Al-Bukhari and Muslim].
Commentary: Messenger of Allah (PBUH) instructed his followers that after taking meal they should lick up their fingers before they wash or wipe them with a towel. Or they may get them licked by somebody – wife, son or disciple – provided he or she feels no aversion to doing so. Since Messenger of Allah (PBUH) approved of this act, it is commendable. As to its rationale, the subsequent Ahadith will offer exposition.

Hadeeth 749 Ka`b bin Malik (May Allah be pleased with him) reported: I saw Messenger of Allah (PBUH) eating with three fingers (i.e., the thumb, the index finger and the middle finger) and licking them after having finished the food. [Muslim].
Commentary: To use less than three fingers for eating speaks of the manner of the arrogant, whereas to use both hands to this end is indicative of an overpowering greed. So, the best way of eating is that shown by Messenger of Allah (PBUH). Here, too, is the affirmation of licking the fingers after taking meal, and not during it.

Hadeeth 750. Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) commanded the licking of fingers and the gleaning of the dish, saying, “You do not know in which portion the blessing lies.” [Muslim].
Commentary: This Hadith underlines the wisdom behind licking the fingers and the vessel. The eater never knows whether a blessing underlies what has been eaten by him, or the particles sticking to his fingers and vessels contain it. Those particles, therefore, should not be wasted; they should be made part of food by being licked. They may be invested with a blessing and proved more useful for the eater’s health and strength. Moreover, by this way he escapes disregarding the Bounty of Allah.

Hadeeth 751. Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “When a morsel of any of you falls, he should pick it up and remove any of the dirt on it and then eat it, and should not leave it for Satan nor should wipe his hand with towel until he has licked his fingers, for he does not know in what portion of the food the blessing lies.” [Muslim].
Commentary: This Hadith tells us to pick up a fallen morsel and eat it after cleaning the dirt that may have stuck on it. This marks the expression of humility overcoming Satan as well as getting the blessing. Present-day Muslims hardly care for this directive of Messenger of Allah (PBUH) because they think that this act will bring disgrace and dishonour upon them. To make matters worse, they throw away a large quantity of unconsumed food in street dumps and dunghills and drains. They even deem it necessary to leave over some food in plates and dishes, still less of licking them. What a pity, the Muslim community has gone far away from the teachings and excellent example of their Prophet (PBUH)!

Hadeeth 752. Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Satan appears at every thing done by you; he appears even at one’s dinner. When a morsel of any of you falls, he should pick it up and remove any dirt on it, and then eat it. He should not leave it for Satan, nor should he wipe his hand with the towel until he has licked his fingers, for he does not know in what portion of the food the blessing lies.[Muslim]“
Commentary: A Muslim should be perpetually on his guard against satanic insinuations, even at mealtime. He is required to recite the Name of Allah in the very beginning so that he may be immune from satanic participation and mischief. If a man avoids picking up the fallen morsel, he will be providing Satan and his minions a chance to share food with him. So we seek the Refuge of Allah from the condemned Satan and his associates.

Hadeeth 753. Anas (May Allah be pleased with him) reported: Whenever Messenger of Allah (PBUH) ate food, he would lick his three fingers and say, “If anyone of you drops a morsel of food, he should remove any dirt that may have stuck on it and then eat it, and should not leave it for Satan.” He (PBUH) also commanded us that we should glean the pot, saying, “You do not know in which part of your food the blessings lies.” [Muslim].

Hadeeth 754. Sa`id bin Al-Harith reported: I asked Jabir (May Allah be pleased with him) whether it was obligatory to make Wudu’ for Salat (prayer) after eating cooked food. He said: “No, because in the lifetime of Messenger of Allah (PBUH), such food was rarely available. We had no handkerchiefs, so when we ate such food we would wipe our fingers against our palms, forearms or (the sole of our) feet, and would offer Salat without fresh Wudu’ (for prayer).” [Al-Bukhari].
Commentary: There are three points in this Hadith. First, the life of the Companions was simple, divested of all kinds of luxuries and comforts. They lived on whatever was available to them. Second, a man’s ablution is not nullified by eating a cooked food. In the early days of Islam, this command was put into practice but later it was cancelled. Third, if a handkerchief, or a towel or water is not available, a man can (after taking a meal) clean his mouth and hands with his palms and wrists so that his clothes will not be smeared during Salat (prayer).

 Riyadh Al Saliheen > Book 2 : The Book about the Etiquette of Eating
Chapter 110 Merit of Sharing Food

Hadeeth 755. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “The food of two persons suffices for three persons, and the food of three persons suffices for four persons.” [Al-Bukhari and Muslim].

Hadeeth 756. Jabir bin `Abdullah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “The food of one person suffices for two, the food of two persons suffices for four persons, and the food of four persons suffices for eight persons.”[Muslim]
Commentary: This Hadith indicates that if a few persons share the same dinner-table, a small quantity of food will be enough for many persons. Moreover, this increases mutual love and fellow-feeling. A detailed light has already been shed on this topic in Chapter No. 62. See Hadith No. 565.

Riyadh Al Saliheen > Book 2 : The Book about the Etiquette of Eating
Chapter 111  Etiquette of Drinking Water

Hadeeth 757. Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) used to breathe three times in the course of a drink (he used to drink in three gulps). [Al-Bukhari and Muslim].
Commentary: Water should be drunk in three breaths, that is one should breathe three times outside the drinking vessel one is drinking from. This habit has a salutary impact on one’s character and helps one avoid doing things in haste.

Hadeeth 758. Ibn `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, “Do not drink in one gulp like a camel, but in two or three (gulps). Mention the Name of Allah (i.e., say Bismillah) when you start drinking and praise Him (i.e., say Al-hamdu lillah) after you have finished (drinking).” [At-Tirmidhi].
Commentary: This Hadith, too, prohibits us from drinking water in a single breath. It is preferable to say Bismillah every time we drink, and Al-hamdu lillah every time we stop drinking.

Hadeeth 759.  Abu Qatadah (May Allah be pleased with him) reported: The Prophet (PBUH) forbade breathing into the vessel while drinking. [Al-Bukhari and Muslim].
Commentary: The Messenger of Allah (PBUH) prohibited us from breathing in the drinking vessel because the bad smell or spittle may flow into the drink. This is both loathsome as well as injurious to one’s health.

Hadeeth 760. Anas (May Allah be pleased with him) reported: Milk mixed with water was brought to Messenger of Allah (PBUH). On his right side was sitting a bedouin and on his left was sitting Abu Bakr (May Allah be pleased with him). He (PBUH) drank from it and handed the rest to the bedouin saying, “One who is on the right has preference, then again the one who is on the right.” [Al-Bukhari and Muslim].

Hadeeth 761. Sahl bin Sa`d (May Allah be pleased with him) reported: A drink was brought to Messenger of Allah (PBUH) and he drank (some) from it. On his right was a boy and on his left were some elderly people. He (PBUH) said to the boy, “Would you permit me to give rest of this drink to these on my left?” The boy said: “O Messenger of Allah, I would certainly not give preference to anyone in anything that might come to me from you.” So he (PBUH) handed over the rest of the drink to him. [Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned earlier. Sheikh Al-Albani says: Some wrongly think that (in order to distribute something) in accordance with the Sunnah, a beginning should be made from an elderly person of the audience. Similarly, the view of Imam An-Nawawi is also not sound that the distribution should begin from his own person and then give it out to the gathering in the right order. Whereas the fact is, as mentioned in the Hadith, Messenger of Allah (PBUH) had demanded the drink for himself and, therefore, drunk it first of all. And if the situation is otherwise, the beginning should be made from the right side according to the Sunnah. Neither should the distributor give priority to himself nor to any elderly person from amongst the gathering. Rather, he should begin from the right side and then keep distributing in the serial order. Sheikh Al-Albani, therefore, says that Imam An-Nawawi is wrong to think that the distributor should begin after himself from the right side.

Riyadh Al Saliheen > Book 2 : The Book about the Etiquette of Eating
Chapter 112 Undesirability of Drinking directly from the mouth of a Water-Skin

Hadeeth 762. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) forbade turning the water-skin upside down and drinking directly from its mouth. [Al-Bukhari and Muslim].
Commentary: Messenger of Allah (PBUH) has forbidden us to drink water from the mouth of a water-skin or something similar to it because some harmful insect in the water-skin may flow into the stomach. So, instead of drinking direct from the mouth of the water-skin, it is better to pour it into a drinking vessel in order to shun any possible harm.

Hadeeth 763. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) prohibited drinking directly out of the mouth of a water-skin. [Al-Bukhari and Muslim].
Commentary: This Hadith and the preceding one are complementary to each other.

Hadeeth 764 Umm Thabit Kabshah (May Allah be pleased with her), daughter of Thabit (May Allah be pleased with him) and the sister of Hassan bin Thabit, the Prophet’s poet) reported: Messenger of Allah (PBUH) visited me and drank some water from a hanging water-skin while he was in a standing posture. So, I stood up and cut off the mouth (of that water-skin). An-Nawawi said that the reason why she did this was to keep to receive benediction that part of the water-skin which the lips of Messenger of Allah (PBUH) touched. [At-Tirmidhi].

Commentary: The first two Ahadith forbid us from drinking water out of the mouth of a water-skin, whereas, once Messenger of Allah (PBUH) himself had done so. This shows that not to drink water by this way is also approved. However, if needed, it is allowable. For this reason Imam An-Nawawi clarified that to drink water out of the mouth of the water-skin is conditionally permissible and not forbidden. But to eschew it is desirable. Likewise, to receive benediction from the Prophet’s left-overs is permissible as long as this does not take the form of worship and glorification.

 Riyadh Al Saliheen > Book 2 : The Book about the Etiquette of Eating
Chapter 113 Undesirability of blowing into the Vessel while Drinking

Hadeeth 765. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) prohibited us blowing in the drinking water. A man said: “O Messenger of Allah! Sometimes I see some litter floating about on the surface. What should I do then?” He (PBUH) replied, “Pour them out.” Then the man said: “My thirst is not quenched with one draught.” Messenger of Allah (PBUH) said, “Then put away the cup from your mouth (in between three gulps), and take breath.” [At-Tirmidhi].
Commentary: If one sees straw or something like that in the water-vessel, he should not blow in the water. Messenger of Allah (PBUH) has forbidden it. Instead, some of the water or all the water should be poured out. Also, if his thirst is not quenched in a single breath, one should remove the vessel from his mouth. After taking breath, he should again drink water. To drink water in three breaths is preferable. However, in case of hot tea or milk, sipping is permissible, no matter if sips are in plenty.

Hadeeth 766. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) prohibited us from breathing into the drinking vessel or blowing onto.[At-Tirmidhi].

 Riyadh Al Saliheen > Book 2 : The Book about the Etiquette of Eating
Chapter 114  Permission to Drink while in a standing Posture

Hadeeth 767. Ibn `Abbas (May Allah be pleased with them) reported: I served Messenger of Allah (PBUH) Zamzam water to drink and he drank it while he was standing. [Al-Bukhari and Muslim].

Hadeeth 768. An-Nazzal bin Sabrah (May Allah be pleased with him) reported: `Ali bin Abu Talib (May Allah be pleased with him) arrived at Bab Ar-Rahbah (in Kufah) and drank water in a standing posture. Then he said: “I saw Messenger of Allah (PBUH) doing what you have seen me doing.” [Al-Bukhari].

Hadeeth 769. Ibn `Umar (May Allah be pleased with them) reported: During the lifetime of Messenger of Allah (PBUH) we would eat while walking and would drink while standing. [At-Tirmidhi].
Commentary: The Companions would not habitually eat something while being on the move and drink water in a standing position. In fact, the Hadith simply tells us that these were some moments in their life when they did so. The Ahadith that follow show that drinking in a standing posture is deprecated.

Hadeeth 770. `Amr bin Shu`aib on the authority of his father and grandfather reported: that they saw Messenger of Allah (PBUH) drink standing, and sitting. [At-Tirmidhi].
The last three Ahadith point out the permissibility of eating and drinking while walking or standing or sitting, but drinking in the sitting position remains the best.

Hadeeth 771 Anas (May Allah be pleased with him) reported: The Prophet (PBUH) forbade us from drinking while standing. Qatadah reported: “We asked him: `What about eating?”’ He said: “That is even worse, (or may be he said) more detestable.” Another narration is: Messenger of Allah (PBUH) reprimanded us for drinking while standing. [Muslim].

Hadeeth 772. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “None of you should drink standing; and if any one forgets, he must vomit.”[Muslim]
Commentary: In the preceding Ahadith, we are told that one can drink water even in a standing position, it is better to eat or drink while seated in order to be on the safe side. Otherwise, the truth of the matter is that one should be cautious enough to eat or drink seated. Doubtless, it is an approved practice. Nowadays, people have made it a habit to eat food at feasts in a standing posture. They argue it is convenient because the whole of the gathering is dealt out at the same time. Yet, they fail to keep in their view the overwhelming disadvantages of this convenience. First, it involves the emulation of western example without any benefit. Second, the Prophet (PBUH) has forbidden it. Third, the indiscipline it spawns hardly befits the social behaviour of a dignified and civilized nation. Fourth, a long wait, tedious and boring normally features feasts and wedding parties. Fifth, in order to make it agreeable and to do away with the boredom of participants, either film songs or musical notes are played on record-players, or jesters and buffoons are brought in to amuse and entertain them. This is all satanic work, forbidden and unlawful, having no place in Islam

 Riyadh Al Saliheen > Book 2 : The Book about the Etiquette of Eating
Chapter 115   Excellence of Cupbearer drinking Last

Hadeeth 773. Abu Qatadah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “He who serves others with drinking water should be the last to drink himself.” [At-Tirmidhi].
Commentary: Referring to this Hadith, Imam An-Nawawi stresses the manner of serving food or drink and says that the distributor should have his share in the end.

Riyadh Al Saliheen > Book 2 : The Book about the Etiquette of Eating
Chapter 116  Permissibility of drinking water from clean Vessels of all types except Gold and Silver ones

Hadeeth 774. Anas bin Malik (May Allah be pleased with him) reported: Once the time for As­Salat (the prayer) approached. Those whose houses were near, went to their houses to perform Wudu’ while some of the people remained with Messenger of Allah (PBUH). A stone (containing some water) bowl was brought for him. It was too small for him to spread his hand over it. He performed his Wudu’ and it (the water) sufficed for all the others also. Anas was asked: “How many of you were present there?” He said: “Eighty or more.” [Al-Bukhari and Muslim].
Another narration in Muslim is: The Prophet (PBUH) called for a vessel containing
water. A wide shallow vessel with a little water in it was brought for him. He put his fingers in it. Anas says: “I kept looking at the water pouring from between his fingers. I estimated that the number of people who made their Wudu’ with it was from seventy to eighty.”
Commentary: This Hadith mentions a miracle of Messenger of Allah (PBUH) and also provides for the use of a stoneware.

Hadeeth 775. `Abdullah bin Zaid (May Allah be pleased with him) reported: The Prophet (PBUH) visited us and we brought water for him in a brass vessel for his ablution and he performed ablution. [Al-Bukhari].
Commentary: This Hadith tells us that brassware can be used for performing ablution as well as for other purposes.

Hadeeth 776. Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) visited the house of a man of the Ansar with one of his Companions and said to him, “If you have some water in the water-skin left over from last night, give it to us for drinking; otherwise, we shall drink from some stream directly.” [Al-Bukhari].
Commentary: With reference to this Hadith, Imam An-Nawawi says that apart from drinking water from a vessel, one can also drink at a cistern or stream.

Hadeeth 777. Hudhaifah (May Allah be pleased with him) reported: The Prophet (PBUH) prohibited us from wearing brocade or silk and drinking out of gold or silver vessels and said, “These are meant for them (disbelievers) in this world and for you in the Hereafter.” [Al-Bukhari and Muslim].
Commentary: Silk clothes are forbidden to men but allowed to women. Yet, both sexes are forbidden to use utensils made of silver and gold. However, the orthodox `Ulama’ say that women can use ornaments of silver and gold and that, it is advisable not to use them because many vices stem from their use and display.

Hadeeth 778. Umm Salamah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) said, “He who drinks from the vessel of silver kindles the Fire (of Hell) in his belly.” [Al-Bukhari and Muslim].
A narration in Muslim is: Messenger of Allah (PBUH) said, “Surely, he who eats or drinks in gold and silver vessels fills his belly with Hell-fire.”

Commentary: To use utensils of silver and gold involves extravagance. Moreover, it is a sign of pride and ostentatious lifestyle. Allah detests them both. On this count they are major sins, involving the danger of severe chastisement in Hell-fire.

FROM BOOK OF MANNERS

Book Of Manners >
9: The Etiquettes Of Eating And Drinking

Book Of Manners > The Etiquess 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.

Book Of Manners > The Etiquess Of Eating And Drinking
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 under¬neath). 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]

Book Of Manners > The Etiquess Of Eating And Drinking
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 Ad¬Dardaa 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.

Book Of Manners > The Etiquess Of Eating And Drinking
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] Ash-Shaikh Tagee-Ud-Deen 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.

Book Of Manners > The Etiquess Of Eating And Drinking
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, 4/62]

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 ag 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, 3385]

Book Of Manners > The Etiquess Of Eating And Drinking
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.

Book Of Manners > The Etiquess Of Eating And Drinking
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.

Book Of Manners > The Etiquess Of Eating And Drinking
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.

Book Of Manners > The Etiquess Of Eating And Drinking
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.

Book Of Manners > The Etiquess Of Eating And Drinking
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.

Book Of Manners > The Etiquess Of Eating And Drinking
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.”

Book Of Manners > The Etiquess Of Eating And Drinking
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).

Book Of Manners > The Etiquess Of Eating And Drinking
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.

Book Of Manners > The Etiquess Of Eating And Drinking
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.”

Book Of Manners > The Etiquess Of Eating And Drinking
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.

Book Of Manners > The Etiquess Of Eating And Drinking
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).”

Book Of Manners > The Etiquess Of Eating And Drinking
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.”

Book Of Manners > The Etiquess Of Eating And Drinking
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 Ito 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]

Book Of Manners > The Etiquess Of Eating And Drinking
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)].”

Book Of Manners > The Etiquess Of Eating And Drinking
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]

Book Of Manners > The Etiquess Of Eating And Drinking
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).”

Book Of Manners > The Etiquess Of Eating And Drinking
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.