Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 89 of 190
Riyadh Al-Salehin | Episode (99) | Chapter on having many hands over food
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Transcript
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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.
2:25
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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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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"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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Narrated by al-Tirmidhi.
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[It is reported] that he prohibited a man from drinking while standing.
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Qatadah said:
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"So we asked Anas, 'What about eating?'"
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He said, "That is even worse,"
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"or more abominable."
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Narrated by Muslim.
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In a narration by Muslim, the Prophet (peace and blessings of Allah be upon him)
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rebuked drinking while standing.
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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) said:
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"Let none of you drink while standing.
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And whoever forgets, let him induce vomiting."
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Narrated by Muslim.
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Chapter: The Recommendation That the One Who Serves Drink to a People
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Be the Last of Them to Drink.
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On the authority of Abu Qatadah (may Allah be pleased with him),
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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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Among the benefits of the hadith:
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From the etiquette of the one serving water, milk, and the like—
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such as one who distributes food to a group,
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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
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and ward off that which harms them,
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prioritizing their welfare over his own.
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An elucidation of the true nature of altruism (*ithar*):
12:53
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
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is a manifestation of altruism.
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Chapter: The Permissibility of Drinking from All Pure Vessels
13:10
Other Than Gold and Silver,
13:13
the Permissibility of Lapping Water Directly (*al-kar'a*),
13:17
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.
14:37
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
14:53
his miracles
14:55
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:
15:03
"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."
15:12
The permissibility of performing ablution and ghusl
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using stone basins, shallow bowls, wood, and stone.
15:19
Ablution is not restricted to a fixed, specified amount of water,
15:23
because the Companions scooped from that bowl without fixed measurement,
15:28
provided there is no extravagance or wastefulness.
15:32
On the authority of 'Abdullah Ibn Zayd (may Allah be pleased with him), who said:
15:37
"The Prophet (peace and blessings of Allah be upon him) came to us,
15:40
so we brought out water for him in a brass vessel,
15:44
and he performed ablution."
15:46
Narrated by al-Bukhari.
15:48
*Al-Sufr* is brass.
15:51
*Al-Tawr* is like a bowl.
15:53
Among the benefits of the hadith:
15:57
The permissibility of performing ablution and ghusl using brass vessels.
16:01
On the authority of Jabir (may Allah be pleased with him),
16:05
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,
16:13
and the Messenger of Allah (peace be upon him) said:
16:17
"If you have water that has remained overnight in a waterskin, [bring it to us];
16:22
otherwise, we will lap water directly."
16:24
Narrated by al-Bukhari.
16:26
*Al-shann* is an old waterskin.
16:29
"We will lap water directly" (*kara'na*):
16:32
Meaning we will drink water directly with the mouth without using a vessel or hands.
16:36
Among the benefits of the hadith:
16:39
There is no harm in drinking cool water on a hot day,
16:43
which is why the Messenger of Allah (peace be upon him) asked for water kept in a waterskin;
16:49
and this is among the blessings Allah has bestowed upon His servants.
16:54
A person is permitted to ask another for water beyond his immediate need,
16:59
without causing him harm.
17:01
The permissibility of drinking milk diluted with water,
17:05
because in the hadith,
17:07
the Ansari man milked a domestic goat over water for him.
17:11
As for commercial sales,
17:13
mixing them is impermissible, as it constitutes deception.
17:19
On the authority of Hudhayfah (may Allah be pleased with him), who said:
17:22
"The Prophet (peace and blessings of Allah be upon him) forbade us from wearing silk and brocade,
17:28
and from drinking in vessels of gold and silver,
17:31
and he said:
17:33
'They are for them in this world,
17:35
and for you in the Hereafter.'"
17:37
Agreed upon.
17:40
Among the benefits of the hadith:
17:42
The use of silk and brocade
17:45
is among the characteristics and attire of the disbelievers,
17:48
because it is their enjoyment in this world,
17:50
while they have no share in the Hereafter.
17:53
The attire of the people of disbelief
17:56
differs from the attire of the people of faith;
17:59
for the attire of the people of disbelief is characterized by luxury, self-indulgence,
18:03
opulence, pride, and the like,
18:06
unlike the people of faith.
18:08
The permissibility for the people of faith to enjoy
18:10
everything that Allah has made lawful for them,
18:12
without approaching what is forbidden,
18:14
for there is no true enjoyment in it.
18:17
Glad tiding for the people of faith
18:20
who obey the command of Allah and His Messenger that they will attain Paradise,
18:24
and that those deprived of it in this world
18:27
shall receive it on the Day of Resurrection.
18:30
On the authority of Umm Salamah (may Allah be pleased with her),
18:34
that the Messenger of Allah (peace and blessings of Allah be upon him) said:
18:38
"He who drinks from a silver vessel
18:41
only swallows the fire of Hell gurgling into his belly."
18:45
Agreed upon.
18:47
In a narration by Muslim:
18:50
"He who eats or drinks in vessels of silver and gold..."
18:55
And in another narration by Muslim:
18:57
"Whoever drinks from a vessel of gold or silver
19:01
only swallows a fire from Hell gurgling into his belly."
19:06
Among the benefits of the hadith:
19:09
The prohibition of using gold and silver.
19:12
Whoever uses vessels of silver and gold
19:15
deserves the punishment of Hellfire.
19:18
*Riyadh al-Salihin*.