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*Riyadh as-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: Adding More Hands to Food (Sharing Food).

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On the authority of Abu Hurairah (may Allah be pleased with him), who said:

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The Messenger of Allah (peace and blessings of Allah be upon him) said:

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"The food of two is sufficient for three,

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and the food of three is sufficient for four."

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Agreed upon.

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And on the authority of Jabir (may Allah be pleased with him), who said:

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I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:

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"The food of one is sufficient for two,

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the food of two is sufficient for four,

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and the food of four is sufficient for eight."

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Narrated by Muslim.

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Chapter: Etiquette of Drinking;

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the Recommendation of Taking Three Breaths Outside the Vessel,

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the Disliking of Breathing Inside the Vessel,

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and the Recommendation of Passing the Vessel to the Right, then to the Next Right, After the One Who Started.

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On the authority of Anas (may Allah be pleased with him):

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That the Messenger of Allah (peace and blessings of Allah be upon him)

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used to breathe three times while drinking.

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Agreed upon.

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Meaning, he used to breathe outside the vessel.

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Among the benefits of the hadith:

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The Sunnah regarding drinking is to drink in three gulps from the vessel,

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for it is more wholesome, thirst-quenching, and healthier.

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And on the authority of Ibn 'Abbas (may Allah be pleased with them both), who said:

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The Messenger of Allah (peace and blessings of Allah be upon him) said:

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"Do not drink all in one draught like the drinking of a camel,

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but rather drink in two or three draughts.

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Mention the name of Allah when you drink,

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and praise Him when you finish."

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Narrated by At-Tirmidhi.

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And on the authority of Abu Qatadah (may Allah be pleased with him):

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That the Prophet (peace and blessings of Allah be upon him)

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forbade breathing into the vessel.

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Agreed upon.

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Meaning, breathing inside the vessel itself.

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Among the benefits of the hadith:

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The prohibition against breathing into the vessel is specifically tied to the act of drinking.

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Encouragement toward hygiene and exercising utmost care in it,

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since spittle, mucus,

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or noxious vapor might come out with the breath,

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giving the drink an unpleasant odor.

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Blowing into the vessel is even more severely prohibited than breathing into it.

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And on the authority of Anas (may Allah be pleased with him):

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That the Messenger of Allah (peace and blessings of Allah be upon him)

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was brought milk that had been diluted with water.

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On his right was a Bedouin,

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and on his left was Abu Bakr (may Allah be pleased with him).

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He drank, then gave the vessel to the Bedouin,

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and said: "The one on the right, then the one on his right."

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Agreed upon.

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His saying *shiba* means mixed.

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Among the benefits of the hadith:

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It is recommended to seek permission from the person on the right

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when serving drinks, if that person is lower in status than the person on the left;

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if he gives permission, fine, otherwise it remains his right.

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The Prophet's (peace and blessings of Allah be upon him) eagerness

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to favor the right side in all his affairs and matters.

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And on the authority of Sahl ibn Sa'd (may Allah be pleased with him):

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That the Messenger of Allah (peace and blessings of Allah be upon him)

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was brought a drink and drank from it.

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On his right was a young boy,

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and on his left were elders.

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So he said to the boy: "Will you allow me

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to give this to these elders?"

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The boy replied: "No, by Allah,

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I will not yield my share from you to anyone!"

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So the Messenger of Allah (peace and blessings of Allah be upon him)

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placed it in his hand. Agreed upon.

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His saying *talla'a* means he placed it.

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And this young boy was Ibn 'Abbas

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(may Allah be pleased with them both).

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Chapter: The Disliking of Drinking Directly from the Mouth of a Waterskin and the Like,

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and Clarifying that it is Light Disapproval (*karahat tanzih*)

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and Not Absolute Prohibition (*tahrim*).

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On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him):

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The Messenger of Allah (peace and blessings of Allah be upon him) forbade

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folding over the mouths of waterskins—

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meaning bending their openings back

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and drinking from them. Agreed upon.

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*Al-ikhtinath*:

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Meaning folding over, bending back, and turning inside out.

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*Al-asqiyah* is the plural of *siqa'*,

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referring to a container made of leather,

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whether small or large.

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Among the benefits of the hadith:

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The prohibition against bending back the mouths of waterskins

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and drinking directly from them,

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out of fear that the odor of the water or waterskin may become foul,

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causing people to dislike using it,

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which would lead to wasting water.

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Safeguarding the safety of a Muslim,

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as pests or insects may have entered these waterskins,

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affecting anyone who drinks from them without pouring the water into a container first.

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This meaning is derived from the command to tie the opening of the waterskin.

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And on the authority of Abu Hurairah (may Allah be pleased with him),

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who said:

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The Messenger of Allah (peace and blessings of Allah be upon him) forbade

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drinking directly from the mouth of a waterskin or leather bag.

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Agreed upon.

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Among the benefits of the hadith:

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The prohibition against drinking directly from the mouth of a waterskin or leather bag,

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because one who drinks in this manner

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may have more poured out on him than he needs,

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so he cannot be safe from choking;

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also, it specifically applies to touching the inside of the waterskin with one's mouth.

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As for pouring from the waterskin

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into a vessel first and then drinking,

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there is no harm in it.

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And on the authority of Umm Thabit Kabshah bint Thabit,

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the sister of Hassan ibn Thabit (may Allah be pleased with him and her),

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who said: The Messenger of Allah (peace and blessings of Allah be upon him) came in to see me

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[peace be upon him]

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and drank from the mouth of a hanging waterskin while standing.

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So I got up to its mouth and cut it off.

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Narrated by At-Tirmidhi.

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She only cut it off

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to preserve the place touched by the mouth of the Messenger of Allah (peace and blessings of Allah be upon him),

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to seek blessings through it,

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and to protect it from ordinary use.

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This hadith is understood as clarifying permissibility,

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whereas the two preceding hadiths clarify what is better and more complete;

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and Allah knows best.

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"From a waterskin" means from the mouth of a waterskin.

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The waterskin (*qirbah*) is a tanned skin

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in which water is placed.

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Among the benefits of the hadith:

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The Companions' eagerness to preserve the relics of the Messenger of Allah (peace and blessings of Allah be upon him)

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to seek blessings through them;

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and this is among the exclusive privileges of the Messenger of Allah (peace and blessings of Allah be upon him).

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In the hadith is evidence

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for the permissibility of drinking while standing,

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and that the prohibition is not one of absolute prohibition,

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but rather to demonstrate what is better and more complete.

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Chapter: The Disliking of Blowing into Drink.

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On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him):

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That the Prophet (peace and blessings of Allah be upon him)

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forbade blowing into drink.

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A man said:

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"O Messenger of Allah, what if I see a speck of dirt in the vessel?"

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He said: "Spill it out."

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The man said: "I am not quenched by a single breath."

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He said: "Then remove the cup from your mouth [while breathing]."

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Narrated by At-Tirmidhi.

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*Al-qadha*:

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Refers to anything that falls into drink or the eye.

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*Ahriqha* means pour it out.

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Among the benefits of the hadith:

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The prohibition against blowing into the vessel

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is due to the aversion it causes in others

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toward the water or drink.

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Whoever sees a speck of dirt in his vessel

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should pour out enough from it until it comes out and does not remain.

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If a drinker is distracted while drinking

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by a speck inside the water, he will not enjoy its taste,

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and it may prevent him from quenching his thirst,

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leaving him displeased and annoyed.

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And on the authority of Ibn 'Abbas (may Allah be pleased with them both):

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That the Prophet (peace and blessings of Allah be upon him)

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forbade breathing into the vessel

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or blowing into it.

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Narrated by At-Tirmidhi.

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Chapter: Clarifying the Permissibility of Drinking Standing,

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and Clarifying that the Most Complete and Superior Way is Drinking Sitting.

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On the authority of Ibn 'Abbas (may Allah be pleased with them both),

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who said: I served the Prophet (peace and blessings of Allah be upon him)

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Zamzam water, and he drank it while standing.

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Agreed upon.

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Among the benefits of the hadith:

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The permissibility of drinking standing out of necessity,

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such as in crowded places like Zamzam,

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or when the waterskin is large and hanging

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and one cannot find a cup to pour the water into.

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And on the authority of An-Nazzal ibn Sabrah (may Allah be pleased with him),

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who said: 'Ali (may Allah be pleased with him) came

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to the gate of the courtyard (*Al-Rahbah*)

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and drank while standing,

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then said: "I saw the Messenger of Allah (peace and blessings of Allah be upon him)

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do as you have seen me do."

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Narrated by Al-Bukhari.

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*Al-Rahbah* means a spacious place,

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and here it refers to the courtyard of Kufa.

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Among the benefits of the hadith:

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A scholar, when he sees that people

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avoid a matter or something

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that he knows to be permissible,

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ought to clarify to them the correct view regarding it,

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lest time pass and they come to believe it is forbidden.

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Whoever fears that

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should hasten to inform them of the ruling,

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even if he is not asked;

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and if he is asked, the obligation becomes even more emphasized.

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And on the authority of Ibn 'Umar (may Allah be pleased with them both), who said:

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"In the time of the Messenger of Allah (peace and blessings of Allah be upon him), we used to eat

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while walking,

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and we used to drink while standing."

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Narrated by At-Tirmidhi.

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00:11:03,070 --> 00:11:06,070
On the authority of 'Amr Ibn Shu'ayb, on the authority of his father,

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on the authority of his grandfather (may Allah be pleased with him), who said:

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00:11:09,070 --> 00:11:12,169
"I saw the Messenger of Allah (peace and blessings of Allah be upon him)

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drinking while standing and while sitting."

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00:11:15,580 --> 00:11:18,580
Narrated by al-Tirmidhi.

204
00:11:19,580 --> 00:11:22,580
[It is reported] that he prohibited a man from drinking while standing.

205
00:11:22,580 --> 00:11:25,580
Qatadah said:

206
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"So we asked Anas, 'What about eating?'"

207
00:11:28,580 --> 00:11:31,580
He said, "That is even worse,"

208
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"or more abominable."

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Narrated by Muslim.

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00:11:37,620 --> 00:11:40,620
In a narration by Muslim, the Prophet (peace and blessings of Allah be upon him)

211
00:11:40,620 --> 00:11:43,940
rebuked drinking while standing.

212
00:11:43,940 --> 00:11:46,940
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

213
00:11:46,940 --> 00:11:49,940
The Messenger of Allah (peace and blessings of Allah be upon him) said:

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00:11:49,940 --> 00:11:52,940
"Let none of you drink while standing.

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00:11:52,940 --> 00:11:55,940
And whoever forgets, let him induce vomiting."

216
00:11:55,940 --> 00:12:02,460
Narrated by Muslim.

217
00:12:02,460 --> 00:12:05,460
Chapter: The Recommendation That the One Who Serves Drink to a People

218
00:12:05,460 --> 00:12:09,769
Be the Last of Them to Drink.

219
00:12:09,769 --> 00:12:12,769
On the authority of Abu Qatadah (may Allah be pleased with him),

220
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on the authority of the Prophet (peace and blessings of Allah be upon him), who said:

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"The one who serves drink to a people should be the last of them to drink."

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Narrated by al-Tirmidhi.

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00:12:21,769 --> 00:12:25,789
Among the benefits of the hadith:

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00:12:25,789 --> 00:12:28,789
From the etiquette of the one serving water, milk, and the like—

225
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such as one who distributes food to a group,

226
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like meat, fruit, or other items—

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is that he should be the last of them to partake of it himself.

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Whoever assumes authority over any affair of the Ummah

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must strive toward that which benefits them

230
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and ward off that which harms them,

231
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prioritizing their welfare over his own.

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An elucidation of the true nature of altruism (*ithar*):

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For in such situations, the soul

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naturally seeks and desires [its share],

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so giving precedence to others over oneself

236
00:13:04,929 --> 00:13:07,929
is a manifestation of altruism.

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Chapter: The Permissibility of Drinking from All Pure Vessels

238
00:13:10,929 --> 00:13:13,929
Other Than Gold and Silver,

239
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the Permissibility of Lapping Water Directly (*al-kar'a*),

240
00:13:17,929 --> 00:13:20,929
and the Prohibition of Using Gold and Silver Vessels

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for Drinking, Eating, Purification,

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and All Other Forms of Use.

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

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"The time for prayer arrived,

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so those whose homes were nearby stood up and went to their families,

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while a group remained.

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Then the Messenger of Allah (peace and blessings of Allah be upon him) was brought

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a stone basin.

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The basin was too small for him to spread his palm out in it,

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yet all the people performed ablution from it."

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They asked, "How many were you?"

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He said, "Eighty or more."

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Agreed upon.

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And this is the wording of al-Bukhari.

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In another narration by him and Muslim:

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The Prophet (peace and blessings of Allah be upon him)

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called for a vessel of water,

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and he was brought a wide, shallow bowl containing a small amount of water.

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He placed his fingers in it.

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Anas said:

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"I began looking at the water gushing from between his fingers,

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and I estimated those who performed ablution

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to be between seventy and eighty."

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*Al-mikhdab*:

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Meaning a vessel made of stone.

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*Rahrah*:

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Meaning shallow yet wide.

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Among the benefits of the hadith:

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An elucidation of one of the miracles of the Messenger of Allah (peace and blessings of Allah be upon him),

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which is the gushing of water from between his fingers.

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The Companions of the Messenger of Allah (peace be upon him) witnessing

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his miracles

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and gaining reassurance through them.

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Seeking water for ablution when the time for prayer arrives;

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as stated in a narration:

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"I saw the Messenger of Allah (peace and blessings of Allah be upon him)

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when the time for the 'Asr prayer had arrived,

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and the people sought water for ablution but could not find any."

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The permissibility of performing ablution and ghusl

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using stone basins, shallow bowls, wood, and stone.

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Ablution is not restricted to a fixed, specified amount of water,

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because the Companions scooped from that bowl without fixed measurement,

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provided there is no extravagance or wastefulness.

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On the authority of 'Abdullah Ibn Zayd (may Allah be pleased with him), who said:

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"The Prophet (peace and blessings of Allah be upon him) came to us,

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so we brought out water for him in a brass vessel,

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and he performed ablution."

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Narrated by al-Bukhari.

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*Al-Sufr* is brass.

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*Al-Tawr* is like a bowl.

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00:15:53,549 --> 00:15:57,669
Among the benefits of the hadith:

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00:15:57,669 --> 00:16:01,669
The permissibility of performing ablution and ghusl using brass vessels.

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00:16:01,669 --> 00:16:05,539
On the authority of Jabir (may Allah be pleased with him),

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that the Messenger of Allah (peace and blessings of Allah be upon him)

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entered upon a man from the Ansar

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accompanied by a Companion of his,

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00:16:13,539 --> 00:16:17,539
and the Messenger of Allah (peace be upon him) said:

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"If you have water that has remained overnight in a waterskin, [bring it to us];

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otherwise, we will lap water directly."

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Narrated by al-Bukhari.

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*Al-shann* is an old waterskin.

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"We will lap water directly" (*kara'na*):

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Meaning we will drink water directly with the mouth without using a vessel or hands.

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Among the benefits of the hadith:

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00:16:39,360 --> 00:16:43,549
There is no harm in drinking cool water on a hot day,

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which is why the Messenger of Allah (peace be upon him) asked for water kept in a waterskin;

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and this is among the blessings Allah has bestowed upon His servants.

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A person is permitted to ask another for water beyond his immediate need,

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without causing him harm.

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The permissibility of drinking milk diluted with water,

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because in the hadith,

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the Ansari man milked a domestic goat over water for him.

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As for commercial sales,

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mixing them is impermissible, as it constitutes deception.

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00:17:19,079 --> 00:17:22,079
On the authority of Hudhayfah (may Allah be pleased with him), who said:

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00:17:22,079 --> 00:17:28,079
"The Prophet (peace and blessings of Allah be upon him) forbade us from wearing silk and brocade,

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00:17:28,079 --> 00:17:31,079
and from drinking in vessels of gold and silver,

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00:17:31,079 --> 00:17:33,079
and he said:

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00:17:33,079 --> 00:17:35,079
'They are for them in this world,

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00:17:35,079 --> 00:17:37,079
and for you in the Hereafter.'"

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Agreed upon.

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00:17:40,779 --> 00:17:42,779
Among the benefits of the hadith:

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00:17:42,779 --> 00:17:45,849
The use of silk and brocade

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00:17:45,849 --> 00:17:48,849
is among the characteristics and attire of the disbelievers,

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00:17:48,849 --> 00:17:50,849
because it is their enjoyment in this world,

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while they have no share in the Hereafter.

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00:17:53,849 --> 00:17:56,390
The attire of the people of disbelief

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00:17:56,390 --> 00:17:59,390
differs from the attire of the people of faith;

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00:17:59,390 --> 00:18:03,390
for the attire of the people of disbelief is characterized by luxury, self-indulgence,

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00:18:03,390 --> 00:18:06,390
opulence, pride, and the like,

331
00:18:06,390 --> 00:18:08,839
unlike the people of faith.

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00:18:08,839 --> 00:18:10,839
The permissibility for the people of faith to enjoy

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00:18:10,839 --> 00:18:12,839
everything that Allah has made lawful for them,

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00:18:12,839 --> 00:18:14,839
without approaching what is forbidden,

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00:18:14,839 --> 00:18:17,839
for there is no true enjoyment in it.

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00:18:17,839 --> 00:18:20,220
Glad tiding for the people of faith

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00:18:20,220 --> 00:18:24,220
who obey the command of Allah and His Messenger that they will attain Paradise,

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00:18:24,220 --> 00:18:27,220
and that those deprived of it in this world

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00:18:27,220 --> 00:18:30,220
shall receive it on the Day of Resurrection.

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00:18:30,220 --> 00:18:34,279
On the authority of Umm Salamah (may Allah be pleased with her),

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00:18:34,279 --> 00:18:38,279
that the Messenger of Allah (peace and blessings of Allah be upon him) said:

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00:18:38,279 --> 00:18:41,309
"He who drinks from a silver vessel

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00:18:41,309 --> 00:18:45,309
only swallows the fire of Hell gurgling into his belly."

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Agreed upon.

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00:18:47,309 --> 00:18:50,380
In a narration by Muslim:

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00:18:50,380 --> 00:18:55,380
"He who eats or drinks in vessels of silver and gold..."

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00:18:55,380 --> 00:18:57,440
And in another narration by Muslim:

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00:18:57,440 --> 00:19:01,440
"Whoever drinks from a vessel of gold or silver

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00:19:01,440 --> 00:19:06,440
only swallows a fire from Hell gurgling into his belly."

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00:19:06,440 --> 00:19:09,109
Among the benefits of the hadith:

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00:19:09,109 --> 00:19:12,269
The prohibition of using gold and silver.

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00:19:12,269 --> 00:19:15,589
Whoever uses vessels of silver and gold

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00:19:15,589 --> 00:19:18,589
deserves the punishment of Hellfire.

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00:19:18,589 --> 00:19:21,660
*Riyadh al-Salihin*.