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*Riyad al-Salihin* (The Meadows of the Righteous) from the words of the Master of the Messengers, peace and blessings of Allah be upon him.

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Chapter: The Virtue of Hunger, Austere Living,

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Restricting Oneself to Little Food, Drink, and Clothing,

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And Renouncing Other Selfish Pleasures and Desires.

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Allah the Exalted said:

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"But there succeeded after them successors who neglected prayer and pursued desires,

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so they will meet evil."

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“Save him who shall repent and believe and do right. Such will enter the Garden, and they will not be wronged in aught -” (19:60)

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“Save him who shall repent and believe and do right. Such will enter the Garden, and they will not be wronged in aught -” (19:60)

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And the Exalted said:

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“Then went he forth before his people in his pomp. Those who were desirous of the life of the world said: Ah, would that we had the like of what hath been given unto Korah! Lo! he is lord of rare good fortune.” (28:79)

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“Then went he forth before his people in his pomp. Those who were desirous of the life of the world said: Ah, would that we had the like of what hath been given unto Korah! Lo! he is lord of rare good fortune.” (28:79)

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“Then went he forth before his people in his pomp. Those who were desirous of the life of the world said: Ah, would that we had the like of what hath been given unto Korah! Lo! he is lord of rare good fortune.” (28:79)

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“Then went he forth before his people in his pomp. Those who were desirous of the life of the world said: Ah, would that we had the like of what hath been given unto Korah! Lo! he is lord of rare good fortune.” (28:79)

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"And those who were given knowledge said..."

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“But those who had been given knowledge said: Woe unto you! The reward of Allah for him who believeth and doeth right is better, and only the steadfast will obtain it.” (28:80)

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And the Exalted said:

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“Then, on that day, ye will be asked concerning pleasure.” (102:8)

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And the Exalted said:

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“Whoso desireth that (life) which hasteneth away, We hasten for him therein what We will for whom We please. And afterward We have appointed for him hell; he will endure the heat thereof, condemned, rejected.” (17:18)

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“Whoso desireth that (life) which hasteneth away, We hasten for him therein what We will for whom We please. And afterward We have appointed for him hell; he will endure the heat thereof, condemned, rejected.” (17:18)

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The verses concerning this chapter are numerous and well known.

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'A'ishah, may Allah be pleased with her, said:

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"The family of Muhammad, peace and blessings of Allah be upon him, never ate their fill

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of barley bread for two consecutive days until he passed away."

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Agreed upon.

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In another narration:

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"The family of Muhammad, peace and blessings of Allah be upon him, never ate their fill

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from the time he arrived in Medina

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of wheat food for three consecutive nights until he passed away."

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"The family of Muhammad"

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refers to his wives and those dependents and servants he provided for.

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*Al-burr* means wheat.

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Among the lessons of the hadith:

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The turning away of the Messenger of Allah, peace and blessings of Allah be upon him, and his family from the worldly life, and their asceticism in it.

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The permissibility of foregoing food out of asceticism, without causing harm or violating Islamic law.

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Encouragement against eating to full satiety,

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because it causes lethargy and excessive sleep,

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which consequently leads to missing out on many acts of obedience.

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On the authority of 'Urwah, from 'A'ishah, may Allah be pleased with her, that she used to say:

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"By Allah, O son of my sister,

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we would indeed look at the crescent moon,

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then the crescent moon, then the crescent moon—

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three crescent moons in two months—

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without a fire ever being kindled in the houses of the Messenger of Allah, peace and blessings of Allah be upon him."

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I said:

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"O aunt,

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what then sustained you?"

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She said:

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"The two black things:

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dates and water.

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Except that the Messenger of Allah, peace and blessings of Allah be upon him, had neighbors from the Ansar

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who had milch-animals,

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and they used to send some of their milk to the Messenger of Allah,

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and he would give it to us to drink."

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Agreed upon.

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*Mana'ih* (milch-animals):

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It is a ewe or a she-camel

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that its owner lends to another person

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so that they may drink its milk,

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and then return it when its milk dries up.

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Among the lessons of the hadith:

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The permissibility of disclosing one's domestic circumstances

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when it serves as an exhortation and a point of reflection.

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The permissibility of asking about someone's living condition

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in order to emulate them and benefit from their words and state,

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just as 'Urwah ibn al-Zubayr asked

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his maternal aunt, the Mother of the Believers.

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Neighbors ought to treat one another with kindness

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and share what exceeds their need,

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or whatever they have, by way of altruism.

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Lending a milch-goat

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is among the deeds that earn Paradise.

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It is recommended for people to care for their scholar

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and be eager to provide for his needs.

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It is recommended to prioritize one's family and children over oneself,

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as he, peace and blessings of Allah be upon him, used to do,

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giving his family to drink from the milk sent to him as a gift.

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On the authority of Abu Sa'id al-Maqburi,

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from Abu Hurayrah, may Allah be pleased with him,

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that he passed by some people with a roasted sheep before them,

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and they invited him,

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but he refused to eat,

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and said:

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"The Messenger of Allah, peace and blessings of Allah be upon him, departed this world

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without ever eating his fill of barley bread."

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Narrated by al-Bukhari.

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*Musalliyyah* means roasted.

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Among the lessons of the hadith:

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It is recommended to invite righteous and virtuous people for food.

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The permissibility of eating wholesome food without extravagance or wastefulness.

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The eagerness of the Companions to follow the Messenger of Allah, peace and blessings of Allah be upon him,

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and to unburden themselves of desires that arouse base appetites.

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The permissibility of declining an invitation

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if there is a valid reason to refrain from attending.

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An illustration of the Messenger of Allah's, peace and blessings of Allah be upon him, condition

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regarding his austere living

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and restricting himself to little food and drink.

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On the authority of Anas, may Allah be pleased with him, who said:

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"The Prophet, peace and blessings of Allah be upon him, never ate

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at a raised dining table until he died,

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nor did he ever eat refined, thin bread until he died."

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Narrated by al-Bukhari.

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In another narration of his:

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"Nor did his eye ever see a whole roasted young sheep with its skin on."

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*Khiwan*

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refers to a raised surface upon which food is placed for eating;

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when food is served upon it, it is a dining table.

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*Muraqqaq*

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refers to wide, thin, soft loaves of bread.

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*Shatan samitan*

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refers to a sheep whose fleece has been removed with hot water

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and then roasted whole in its skin;

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this is only done with young sheep,

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and it is the practice of luxurious people.

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Among the lessons of the hadith:

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It is recommended not to imitate people of luxury, extravagance, and vanity

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in food, drink, and clothing.

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The asceticism of the Messenger of Allah, peace and blessings of Allah be upon him, in this world,

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his turning away from its pleasures,

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his avoidance of its base appetites,

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and his sharing with the poor in their food and drink

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out of solidarity with them and to comfort their hearts.

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On the authority of al-Nu'man ibn Bashir, may Allah be pleased with them both, who said:

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"I have seen your Prophet, peace and blessings of Allah be upon him,

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unable to find even enough low-quality dates to fill his stomach."

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Narrated by Muslim.

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*Al-daqal* is poor-quality dates.

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Among the lessons of the hadith:

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That the Prophet, peace and blessings of Allah be upon him,

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would sometimes encounter times when he could not find enough food,

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because of his devotion to the call to Allah

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and his turning away from pursuing desires.

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On the authority of Sahl ibn Sa'd, may Allah be pleased with him, who said:

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"The Messenger of Allah, peace and blessings of Allah be upon him, never saw refined white flour

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from the time Allah the Exalted sent him

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until Allah the Exalted took his soul."

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It was said to him:

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"Did you have sieves during the time of the Messenger of Allah, peace and blessings of Allah be upon him?"

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He said:

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"The Messenger of Allah, peace and blessings of Allah be upon him, never saw a sieve

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from the time Allah the Exalted sent him

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until Allah the Exalted took his soul."

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It was said to him:

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"How did you eat un-sifted barley?"

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He said:

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"We used to grind it and blow on it,

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so whatever flew away, flew away,

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and whatever remained, we moistened and kneaded."

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Narrated by al-Bukhari.

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His saying *al-naqiyy*

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refers to pure, fine white bread,

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which is *al-darmaq*.

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His saying *tharraynahu*

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means we moistened it with water and kneaded it.

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*Al-naqiyy*

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means purified of bran.

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*Al-huwwara*

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means white bread.

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*Al-darmaq*

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is fine white flour.

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Among the lessons of the hadith:

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The permissibility of blowing into ground barley, wheat, and other grains

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to blow away their husks.

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In this there is an indication that the prohibition against blowing on food

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applies specifically to cooked food.

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A clarification of what the Prophet, peace and blessings of Allah be upon him, and his Companions used to eat.

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It is recommended to avoid the ways of opulent people in food, drink, and clothing.

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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:

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"The Messenger of Allah, peace and blessings of Allah be upon him, went out one day or one night,

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and unexpectedly met Abu Bakr and 'Umar, may Allah be pleased with them both.

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He said:

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'What has brought you out of your homes at this hour?'

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They said:

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'Hunger, O Messenger of Allah.'

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He said:

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'And I, by the One in Whose hand is my soul,

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was brought out by the very thing that brought you out.

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Stand up!'

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So they stood up with him,

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and he went to a man from the Ansar,

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but found he was not at home.

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When his wife saw him, she said:

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'Welcome, and glad greetings!'

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The Messenger of Allah, peace and blessings of Allah be upon him, said to her:

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'Where is so-and-so?'

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She said:

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'He went to fetch fresh water for us.'

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Just then, the Ansari man arrived,

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looked at the Messenger of Allah, peace and blessings of Allah be upon him, and his two companions,

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and then said:

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'Praise be to Allah!

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No one today has more honorable guests than I.'

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So he went and brought them a cluster of dates containing unripe, ripe,

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and fresh dates,

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and said:

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'Eat!'

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Then he took a knife,

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so the Messenger of Allah, peace and blessings of Allah be upon him, said to him:

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'Beware of slaughtering a milch-animal!'

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So he slaughtered a sheep for them,

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and they ate from the sheep and from that cluster of dates,

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and drank.

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When they had eaten their fill and quenched their thirst,

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the Messenger of Allah, peace and blessings of Allah be upon him, said to Abu Bakr and 'Umar, may Allah be pleased with them both:

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'By the One in Whose hand is my soul,

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you will surely be asked about this blessing on the Day of Resurrection.

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Hunger drove you out of your homes,

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"...and you did not return until you received these bounties."

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Narrated by Muslim.

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Her saying: "He seeks fresh water" (yasta'dhib)

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means he seeks sweet, fresh water,

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which is pure and pleasant.

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And 'al-'idhq'

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is the cluster of dates,

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meaning the branch itself.

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And 'al-mudyah'

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means the knife.

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And 'al-halub'

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refers to a milch animal that yields milk.

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The questioning regarding these bounties

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is an inquiry to enumerate blessings,

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not a questioning of reproach or torment.

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And Allah knows best.

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This Ansari man whom they visited

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was Abu al-Haytham ibn al-Tayyihan (may Allah be pleased with him),

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as explicitly stated in the narration of al-Tirmidhi and others.

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"Welcome" (Marhaban)

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means: you have found a spacious and accommodating dwelling,

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so make yourself at home.

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And "Ahlan"

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means: you have met family,

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so feel at ease and comforted among them.

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'Busr'

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refers to dates that have begun to ripen and take color.

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'Tamr'

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refers to fully dried dates.

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'Rutab'

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refers to fresh, ripe dates before they dry.

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Among the lessons of the hadith:

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the permissibility of asking companions and loved ones about their circumstances

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and what difficulties have befallen them.

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It is recommended for one who suffers hunger to go out seeking his livelihood while taking the necessary means,

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for the sky does not rain gold or silver.

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Hunger and poverty should be eradicated as much as possible,

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because they force a man out of his home and a woman out of her seclusion.

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It is permissible to visit the homes of one's brethren and seek their help,

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provided one knows they would welcome it.

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Honoring the guest includes

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receiving them warmly, welcoming them, and showing a cheerful countenance.

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Rejoicing upon seeing the people of knowledge, righteousness, and virtue.

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The sustenance of the servants is predestined,

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and a person does not know where his provision lies,

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yet he must strive through lawful means

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and pursue legitimate avenues.

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Everything a person enjoys in this world of food, drink, clothing, and shade

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is among the bounties about which servants will be questioned on the Day of Resurrection.

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It is permissible for a woman to receive her husband's guests and serve them,

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provided she is properly covered and modest,

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fitnah is safeguarded against,

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and there is no unlawful seclusion.

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This hadith does not contradict the customary practice of the Messenger of Allah (peace and blessings of Allah be upon him) and his Companions

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in turning away from the glamour and pleasures of worldly life,

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for renunciation is the foundational state and the peak of perfection.

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Yet this demonstrates the permissibility of enjoying good and wholesome things,

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along with the obligation to show gratitude

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and the prohibition of extravagance and arrogance.