Part of Al-Shama'il Al-Muhammadiyah (the series is completed)
· Lesson 19 of 40
Al-Shamail Al-Muhammadiya | Episode (19) | Chapter on what was mentioned regarding the description of the Messenger of God, may God bless him and grant him peace, drinking and using perfume
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Most Gracious, the Most Merciful.
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With pens of longing,
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And the ink of love,
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We record lines more precious than gold,
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In describing the Master of all creation,
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Peace and blessings of Allah be upon him.
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The Prophetic characteristics (Shama'il).
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Chapter: What has been narrated regarding the manner in which the Messenger of Allah, peace be upon him, drank.
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On the authority of Ibn 'Abbas, may Allah be pleased with them both, who said:
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I served the Prophet, peace be upon him, water from Zamzam,
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And he drank while standing.
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In this hadith,
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It is mentioned that the Prophet, peace be upon him, drank from Zamzam while standing,
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Which is contrary to his usual practice.
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This was a situation that necessitated drinking while standing.
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Ibn al-Qayyim, may Allah have mercy on him, said:
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It was the guidance of the Prophet, peace be upon him, to drink while sitting.
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This was his habitual practice.
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It is authentically reported that he forbade drinking while standing.
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It is also authentically reported that he ordered someone who drank while standing to vomit.
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And it is authentically reported that he himself drank while standing.
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One group said:
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This [latter action] abrogates the prohibition.
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Another group said:
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Rather, it clarifies that the prohibition is not for prohibition (tahrim),
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But for guidance and the abandonment of what is better (tark al-awla).
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A third group said:
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There is no contradiction between them at all,
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For he only drank while standing due to necessity.
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He came to Zamzam while they were drawing water from it,
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So he asked for water,
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They handed him the bucket,
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And he drank while standing.
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This was a situation of necessity.
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On the authority of 'Amr ibn Shu'ayb,
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From his father, from his grandfather, who said:
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I saw the Messenger of Allah, peace be upon him,
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Drinking while standing and while sitting.
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In this hadith,
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The noble Companion,
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'Abdullah ibn 'Amr ibn al-'As, may Allah be pleased with them both, informs us
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That he saw the Prophet, peace be upon him,
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Drinking while standing,
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And that was on some occasions,
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And he saw him drinking while sitting,
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Which was the case in most situations,
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And this is the guidance of the Prophet, peace be upon him,
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Regarding drinking.
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On the authority of al-Nazzal ibn Sabra, who said:
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'Ali, may Allah be pleased with him, was brought a cup of water,
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While he was in the courtyard (rahba),
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He took a handful from it,
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Washed his hands,
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Rinsed his mouth and sniffed water into his nose,
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And wiped his face, forearms, and head,
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Then he drank from it while standing.
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Then he said:
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This is the ablution of one who has not broken it,
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This is how I saw the Messenger of Allah, peace be upon him, do.
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In this hadith,
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It is mentioned that 'Ali ibn Abi Talib, may Allah be pleased with him,
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Was brought a cup of water while he was in the courtyard.
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The courtyard is the wide space in the mosque or similar places.
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He washed his hands, rinsed his mouth, and sniffed water into his nose,
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And wiped his face, forearms, and head,
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And in one narration, there is an addition: "and his feet."
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Then he drank while standing.
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This is the point of evidence in the hadith.
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In another narration, 'Ali ibn Abi Talib, may Allah be pleased with him,
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Came to the gate of the courtyard,
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And drank while standing,
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Then he said:
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Some people dislike drinking while standing,
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But I saw the Prophet, peace be upon him, do
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Just as you have seen me do.
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This indicates that drinking while standing is permissible,
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And that the prohibition regarding it is interpreted as a dislike of impropriety (karahat tanzih).
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On the authority of Anas ibn Malik, may Allah be pleased with him,
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That the Prophet, peace be upon him,
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Used to breathe three times into the vessel when he drank,
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And he would say: "It is more thirst-quenching and satisfying."
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In this hadith,
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It is mentioned that the Prophet, peace be upon him,
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Had the habit of not drinking all at once,
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But rather he would drink in three draughts.
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He would drink, then remove the vessel from his mouth to breathe,
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Then return to drink,
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Then remove the vessel from his mouth to breathe,
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Then return to drink the third time.
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He explained this by saying:
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"It is more thirst-quenching,"
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Meaning more palatable, easier to swallow, and easier to digest,
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"And satisfying," meaning more hydrating and better at quenching thirst.
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In one narration, there is an addition: "and more healing,"
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Meaning more restorative and healthy,
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And safer from the harm that occurs
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Due to drinking all at once.
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Among those harms
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Is the fear of choking,
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Where the throat becomes blocked due to the large amount of liquid entering it,
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Causing one to choke.
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It has been reported in some hadiths
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That breathing into the vessel is forbidden.
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For the Messenger of Allah, peace be upon him, said:
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"When one of you drinks,
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Do not breathe into the vessel."
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On the authority of Ibn 'Abbas, may Allah be pleased with them both,
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That the Prophet, peace be upon him,
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Forbade breathing into the vessel,
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Or blowing into it.
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There is no contradiction in this,
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Because the hadiths refer to two different situations.
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The first:
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Breathing inside the vessel,
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And this is what is forbidden.
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The second:
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Breathing outside the vessel,
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And this is what the Prophet, peace be upon him, used to do.
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On the authority of Kabsha, may Allah be pleased with her, who said:
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The Prophet, peace be upon him, entered upon me,
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And drank from the mouth of a hanging water skin while standing.
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So I stood up to its mouth and cut it off.
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On the authority of Anas ibn Malik, may Allah be pleased with him,
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That the Prophet, peace be upon him,
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Entered upon Umm Sulaym,
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And there was a hanging water skin,
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So he drank from the mouth of the water skin while standing.
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Umm Sulaym stood up to the top of the water skin,
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And cut it off.
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In the first hadith,
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It is mentioned that the Prophet, peace be upon him,
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Entered upon Kabsha bint Thabit al-Ansariyya,
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Who was the sister of Hassan ibn Thabit,
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May Allah be pleased with them both,
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And he drank from the mouth of a hanging water skin.
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The water skin is a container for storing water,
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Made from tanned leather.
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And her saying "while standing"
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Means that he, peace be upon him,
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Drank while standing.
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It is clear that he did this out of necessity,
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Because he drank from the mouth of a hanging water skin.
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And her saying "I stood up to its mouth and cut it off,"
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Means she went to the mouth of the water skin
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From which the Prophet, peace be upon him, had drunk,
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And which his mouth had touched,
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And she cut it off to keep it.
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They used to seek blessings from his saliva, peace be upon him,
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And from his traces.
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The second hadith is similar to this,
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Except that he, peace be upon him,
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Did that at the home of Umm Sulaym, may Allah be pleased with her.
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It is understood from these two hadiths
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That it is permissible to drink from the mouth of a water skin,
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Although there are hadiths that forbid
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Drinking from the mouth of a water skin.
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Among them is the hadith of Abu Hurayra, may Allah be pleased with him, who said:
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The Messenger of Allah, peace be upon him, forbade
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Drinking from the mouth of a water skin or a container.
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And the hadith of Abu Sa'id al-Khudri, may Allah be pleased with him, who said:
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The Messenger of Allah, peace be upon him, forbade
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The "ikhtinath" of water skins,
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Which means drinking from their mouths.
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As for the reason for the prohibition,
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Al-Nawawi, may Allah have mercy on him, said:
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The reason is that one cannot be sure that there is nothing in the water skin that might harm him,
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So it might enter his body without him knowing.
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It is also said that it is because it might be unhygienic for others,
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Or that it might cause it to smell,
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Or because it is considered repulsive.
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Therefore, the default rule regarding drinking from the mouth of a water skin is prohibition,
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A prohibition of dislike (tanzih), not of prohibition (tahrim).
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However, if there is an excuse,
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Such as the water skin being hung up,
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And the person needing to drink cannot find a cup available,
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And is unable to reach it with his hand,
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Then there is no dislike in that case.
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The aforementioned hadiths are interpreted in this light.
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This is supported by the fact that all the hadiths permitting it
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Mention that the water skin was hanging.
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This ruling does not apply to drinking from metal cans
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Or small glass bottles,
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In which juices and various drinks are sold,
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Because the reason for the prohibition is absent in them.
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Chapter: What has been narrated regarding the use of perfume by the Messenger of Allah, peace be upon him.
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Meaning, an explanation of the hadiths narrated regarding the use of perfume by the Messenger of Allah, peace be upon him.
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"Ta'attur" is the use of perfume,
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Which is fragrance.
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The Messenger of Allah, peace be upon him, used to love perfume,
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Despite the natural fragrance of his own body, peace be upon him,
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Even if he did not apply any perfume.
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On the authority of Anas ibn Malik, may Allah be pleased with him, who said:
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The Messenger of Allah, peace be upon him, had a container (sukka) from which he would perfume himself.
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In this hadith,
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It is mentioned that the Prophet, peace be upon him, had a container from which he would perfume himself.
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The "sukka" is a container in which perfume is kept.
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On the authority of Thumama ibn 'Abdullah, who said:
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Anas ibn Malik, may Allah be pleased with him, would never refuse perfume.
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Anas said:
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The Prophet, peace be upon him, would never refuse perfume.
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In this hadith,
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it is noted that Anas Ibn Malik, may Allah be pleased with him, would not refuse perfume.
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He would do this in emulation of the Prophet, peace be upon him,
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as he would not refuse perfume
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because it is light to carry and pleasant in scent.
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Such a thing should not be refused.
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On the authority of Ibn Umar, may Allah be pleased with him, he said:
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The Messenger of Allah, peace be upon him, said:
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"Three things should not be refused:
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pillows, perfume, and milk."
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In this hadith,
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the Prophet, peace be upon him, indicated three things that should not be refused,
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meaning that if they are offered to a person, he should not decline them.
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These are pillows;
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"pillows" (wasa'id) is the plural of "pillow" (wisada), which is a cushion.
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If one is offered so that he may lean upon it, he should not refuse it.
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"Perfume" (al-duhn), which refers to fragrance.
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And milk.
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The excellence of milk over other foods has already been discussed.
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The specification of these three as things not to be refused
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is due to their lightness and lack of burden,
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and the minimal sense of obligation they entail.
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Furthermore, these items
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are often offered to a guest,
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so he should not refuse them.
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On the authority of Abu Hurayrah, may Allah be pleased with him, he said:
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The Messenger of Allah, peace be upon him, said:
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"The perfume for men
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is that which has a visible scent but a hidden color,
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and the perfume for women
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is that which has a visible color but a hidden scent."
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In this hadith,
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there is guidance that perfume is recommended for men
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just as it is recommended for women.
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However, what is recommended for men in terms of perfume
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is that which has a visible scent and a hidden color.
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As for the woman,
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if she intends to go out to the mosque or elsewhere,
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any perfume with a noticeable scent is disliked for her.
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His saying "the perfume for men"
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means that which is appropriate for them,
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suitable for their dignity,
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and permitted for them,
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is that which has a visible scent and a hidden color.
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That is, it has a clear fragrance
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and no color,
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such as musk, ambergris, and oud.
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His saying "and the perfume for women"
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means that which is appropriate for them,
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is that which has a visible color and a hidden scent,
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such as cosmetic powders.
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The intent here
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is when she intends to leave her house.
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As for when she is with her husband,
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she may perfume herself however she wishes.
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The Prophet, peace be upon him, was strict
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regarding the perfume of women
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when they leave their homes,
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for he said:
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"Any woman who applies perfume
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and passes by a group of people so that they may smell her scent,
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she is a fornicatress."
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On the authority of Abu Uthman al-Nahdi, he said:
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The Messenger of Allah, peace be upon him, said:
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"If one of you is given basil (rayhan),
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he should not refuse it,
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for it came from Paradise."
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This hadith is weak,
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but it is supported by what is narrated in Sahih Muslim
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from the hadith of Abu Hurayrah, may Allah be pleased with him,
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that the Prophet, peace be upon him, said:
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"Whoever is offered basil,
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let him not refuse it,
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for it is light to carry and pleasant in scent."
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Meaning, carrying it does not burden a person nor cause him difficulty.
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And at the same time,
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it has a pleasant, fragrant scent.
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"Basil" (rayhan)
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is any fragrant plant that is smelled.
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As for his saying,
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"for it came from Paradise,"
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the meaning is that its origin came from Paradise.
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Al-Nawawi, may Allah have mercy on him, said
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regarding this hadith:
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It indicates the dislike of refusing basil when it is offered to someone,
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unless there is an excuse.
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Meaning, if a person has an excuse,
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such as an illness that makes him unable to tolerate the scent of perfume,
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or if the perfume has a strong scent that a person cannot bear,
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then he may excuse himself with kind words,
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and he is not obligated to accept it.
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It is narrated in the Musnad of Imam Ahmad
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from Anas, may Allah be pleased with him, who said:
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The Messenger of Allah, peace be upon him, said:
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"There have been made beloved to me from your world:
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women and perfume,
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and the coolness of my eyes has been placed in prayer."
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It is also established from him, peace be upon him,
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that he preferred musk.
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On the authority of Abu Sa'id al-Khudri, may Allah be pleased with him, he said:
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The Messenger of Allah, peace be upon him, said:
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"The best of perfumes is musk."
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Ibn al-Qayyim, may Allah have mercy on him, said:
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The Prophet, peace be upon him, used to love perfume
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and it was always with him.
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His own scent was among the most pleasant of scents,
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and his sweat was among the best of perfumes.
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He also said:
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"Perfume has the property
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that the angels love it,
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while the devils flee from it.
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The most beloved thing to the devils
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is a foul, repulsive odor.
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Thus, pure souls love
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pure scents,
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and wicked souls love
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wicked scents,
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and every soul inclines toward what is suitable for it."
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The scholars have said:
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It is recommended for the Muslim to always
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have a pleasant scent,
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and to be diligent in removing whatever might
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cling to his body of foul odor,
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or from his mouth of the smell of smoke,
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and other such things.
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Perfume is especially emphasized for men
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on occasions like Friday,
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the two Eids, when entering the state of Ihram,
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attending gatherings,
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reciting the Qur'an,
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attending circles of knowledge,
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and gatherings of dhikr.
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More to follow, if Allah wills.
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And Allah knows best.
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May the peace and blessings of Allah be upon our Prophet Muhammad,
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and upon all his family and companions.