*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.
Chapter: The Virtue of Hunger, Austere Living,
Restricting Oneself to Little Food, Drink, and Clothing,
And Renouncing Other Selfish Pleasures and Desires.
Allah the Exalted said:
"But there succeeded after them successors who neglected prayer and pursued desires,
so they will meet evil."
“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)
“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)
And the Exalted said:
“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)
“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)
“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)
“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)
"And those who were given knowledge said..."
“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)
And the Exalted said:
“Then, on that day, ye will be asked concerning pleasure.” (102:8)
And the Exalted said:
“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)
“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)
The verses concerning this chapter are numerous and well known.
'A'ishah, may Allah be pleased with her, said:
"The family of Muhammad, peace and blessings of Allah be upon him, never ate their fill
of barley bread for two consecutive days until he passed away."
Agreed upon.
In another narration:
"The family of Muhammad, peace and blessings of Allah be upon him, never ate their fill
from the time he arrived in Medina
of wheat food for three consecutive nights until he passed away."
"The family of Muhammad"
refers to his wives and those dependents and servants he provided for.
*Al-burr* means wheat.
Among the lessons of the hadith:
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.
The permissibility of foregoing food out of asceticism, without causing harm or violating Islamic law.
Encouragement against eating to full satiety,
because it causes lethargy and excessive sleep,
which consequently leads to missing out on many acts of obedience.
On the authority of 'Urwah, from 'A'ishah, may Allah be pleased with her, that she used to say:
"By Allah, O son of my sister,
we would indeed look at the crescent moon,
then the crescent moon, then the crescent moon—
three crescent moons in two months—
without a fire ever being kindled in the houses of the Messenger of Allah, peace and blessings of Allah be upon him."
I said:
"O aunt,
what then sustained you?"
She said:
"The two black things:
dates and water.
Except that the Messenger of Allah, peace and blessings of Allah be upon him, had neighbors from the Ansar
who had milch-animals,
and they used to send some of their milk to the Messenger of Allah,
and he would give it to us to drink."
Agreed upon.
*Mana'ih* (milch-animals):
It is a ewe or a she-camel
that its owner lends to another person
so that they may drink its milk,
and then return it when its milk dries up.
Among the lessons of the hadith:
The permissibility of disclosing one's domestic circumstances
when it serves as an exhortation and a point of reflection.
The permissibility of asking about someone's living condition
in order to emulate them and benefit from their words and state,
just as 'Urwah ibn al-Zubayr asked
his maternal aunt, the Mother of the Believers.
Neighbors ought to treat one another with kindness
and share what exceeds their need,
or whatever they have, by way of altruism.
Lending a milch-goat
is among the deeds that earn Paradise.
It is recommended for people to care for their scholar
and be eager to provide for his needs.
It is recommended to prioritize one's family and children over oneself,
as he, peace and blessings of Allah be upon him, used to do,
giving his family to drink from the milk sent to him as a gift.
On the authority of Abu Sa'id al-Maqburi,
from Abu Hurayrah, may Allah be pleased with him,
that he passed by some people with a roasted sheep before them,
and they invited him,
but he refused to eat,
and said:
"The Messenger of Allah, peace and blessings of Allah be upon him, departed this world
without ever eating his fill of barley bread."
Narrated by al-Bukhari.
*Musalliyyah* means roasted.
Among the lessons of the hadith:
It is recommended to invite righteous and virtuous people for food.
The permissibility of eating wholesome food without extravagance or wastefulness.
The eagerness of the Companions to follow the Messenger of Allah, peace and blessings of Allah be upon him,
and to unburden themselves of desires that arouse base appetites.
The permissibility of declining an invitation
if there is a valid reason to refrain from attending.
An illustration of the Messenger of Allah's, peace and blessings of Allah be upon him, condition
regarding his austere living
and restricting himself to little food and drink.
On the authority of Anas, may Allah be pleased with him, who said:
"The Prophet, peace and blessings of Allah be upon him, never ate
at a raised dining table until he died,
nor did he ever eat refined, thin bread until he died."
Narrated by al-Bukhari.
In another narration of his:
"Nor did his eye ever see a whole roasted young sheep with its skin on."
*Khiwan*
refers to a raised surface upon which food is placed for eating;
when food is served upon it, it is a dining table.
*Muraqqaq*
refers to wide, thin, soft loaves of bread.
*Shatan samitan*
refers to a sheep whose fleece has been removed with hot water
and then roasted whole in its skin;
this is only done with young sheep,
and it is the practice of luxurious people.
Among the lessons of the hadith:
It is recommended not to imitate people of luxury, extravagance, and vanity
in food, drink, and clothing.
The asceticism of the Messenger of Allah, peace and blessings of Allah be upon him, in this world,
his turning away from its pleasures,
his avoidance of its base appetites,
and his sharing with the poor in their food and drink
out of solidarity with them and to comfort their hearts.
On the authority of al-Nu'man ibn Bashir, may Allah be pleased with them both, who said:
"I have seen your Prophet, peace and blessings of Allah be upon him,
unable to find even enough low-quality dates to fill his stomach."
Narrated by Muslim.
*Al-daqal* is poor-quality dates.
Among the lessons of the hadith:
That the Prophet, peace and blessings of Allah be upon him,
would sometimes encounter times when he could not find enough food,
because of his devotion to the call to Allah
and his turning away from pursuing desires.
On the authority of Sahl ibn Sa'd, may Allah be pleased with him, who said:
"The Messenger of Allah, peace and blessings of Allah be upon him, never saw refined white flour
from the time Allah the Exalted sent him
until Allah the Exalted took his soul."
It was said to him:
"Did you have sieves during the time of the Messenger of Allah, peace and blessings of Allah be upon him?"
He said:
"The Messenger of Allah, peace and blessings of Allah be upon him, never saw a sieve
from the time Allah the Exalted sent him
until Allah the Exalted took his soul."
It was said to him:
"How did you eat un-sifted barley?"
He said:
"We used to grind it and blow on it,
so whatever flew away, flew away,
and whatever remained, we moistened and kneaded."
Narrated by al-Bukhari.
His saying *al-naqiyy*
refers to pure, fine white bread,
which is *al-darmaq*.
His saying *tharraynahu*
means we moistened it with water and kneaded it.
*Al-naqiyy*
means purified of bran.
*Al-huwwara*
means white bread.
*Al-darmaq*
is fine white flour.
Among the lessons of the hadith:
The permissibility of blowing into ground barley, wheat, and other grains
to blow away their husks.
In this there is an indication that the prohibition against blowing on food
applies specifically to cooked food.
A clarification of what the Prophet, peace and blessings of Allah be upon him, and his Companions used to eat.
It is recommended to avoid the ways of opulent people in food, drink, and clothing.
On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
"The Messenger of Allah, peace and blessings of Allah be upon him, went out one day or one night,
and unexpectedly met Abu Bakr and 'Umar, may Allah be pleased with them both.
He said:
'What has brought you out of your homes at this hour?'
They said:
'Hunger, O Messenger of Allah.'
He said:
'And I, by the One in Whose hand is my soul,
was brought out by the very thing that brought you out.
Stand up!'
So they stood up with him,
and he went to a man from the Ansar,
but found he was not at home.
When his wife saw him, she said:
'Welcome, and glad greetings!'
The Messenger of Allah, peace and blessings of Allah be upon him, said to her:
'Where is so-and-so?'
She said:
'He went to fetch fresh water for us.'
Just then, the Ansari man arrived,
looked at the Messenger of Allah, peace and blessings of Allah be upon him, and his two companions,
and then said:
'Praise be to Allah!
No one today has more honorable guests than I.'
So he went and brought them a cluster of dates containing unripe, ripe,
and fresh dates,
and said:
'Eat!'
Then he took a knife,
so the Messenger of Allah, peace and blessings of Allah be upon him, said to him:
'Beware of slaughtering a milch-animal!'
So he slaughtered a sheep for them,
and they ate from the sheep and from that cluster of dates,
and drank.
When they had eaten their fill and quenched their thirst,
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:
'By the One in Whose hand is my soul,
you will surely be asked about this blessing on the Day of Resurrection.
Hunger drove you out of your homes,
"...and you did not return until you received these bounties."
Narrated by Muslim.
Her saying: "He seeks fresh water" (yasta'dhib)
means he seeks sweet, fresh water,
which is pure and pleasant.
And 'al-'idhq'
is the cluster of dates,
meaning the branch itself.
And 'al-mudyah'
means the knife.
And 'al-halub'
refers to a milch animal that yields milk.
The questioning regarding these bounties
is an inquiry to enumerate blessings,
not a questioning of reproach or torment.
And Allah knows best.
This Ansari man whom they visited
was Abu al-Haytham ibn al-Tayyihan (may Allah be pleased with him),
as explicitly stated in the narration of al-Tirmidhi and others.
"Welcome" (Marhaban)
means: you have found a spacious and accommodating dwelling,
so make yourself at home.
And "Ahlan"
means: you have met family,
so feel at ease and comforted among them.
'Busr'
refers to dates that have begun to ripen and take color.
'Tamr'
refers to fully dried dates.
'Rutab'
refers to fresh, ripe dates before they dry.
Among the lessons of the hadith:
the permissibility of asking companions and loved ones about their circumstances
and what difficulties have befallen them.
It is recommended for one who suffers hunger to go out seeking his livelihood while taking the necessary means,
for the sky does not rain gold or silver.
Hunger and poverty should be eradicated as much as possible,
because they force a man out of his home and a woman out of her seclusion.
It is permissible to visit the homes of one's brethren and seek their help,
provided one knows they would welcome it.
Honoring the guest includes
receiving them warmly, welcoming them, and showing a cheerful countenance.
Rejoicing upon seeing the people of knowledge, righteousness, and virtue.
The sustenance of the servants is predestined,
and a person does not know where his provision lies,
yet he must strive through lawful means
and pursue legitimate avenues.
Everything a person enjoys in this world of food, drink, clothing, and shade
is among the bounties about which servants will be questioned on the Day of Resurrection.
It is permissible for a woman to receive her husband's guests and serve them,
provided she is properly covered and modest,
fitnah is safeguarded against,
and there is no unlawful seclusion.
This hadith does not contradict the customary practice of the Messenger of Allah (peace and blessings of Allah be upon him) and his Companions
in turning away from the glamour and pleasures of worldly life,
for renunciation is the foundational state and the peak of perfection.
Yet this demonstrates the permissibility of enjoying good and wholesome things,
along with the obligation to show gratitude
and the prohibition of extravagance and arrogance.