Chapter 7
Etiquette of eating and drinking
20847: Is it permissible for a woman to do her
household duties when she is junub?
Question:
Is it permissible for a woman to do her usual
household duties such as cooking, looking after the children,
and housework, before she does ghusl following intercourse?.
Answer:
Praise be to Allaah.
It is haraam for the person who is junub (in a state
of impurity following sexual activity) to pray,
perform tawaaf, stay in the mosque, recite Qur'aan or touch
the Mushaf. Everything else is permissible.
There is nothing wrong with a woman who is
junub cooking, looking after her house, taking care of
her children or fulfilling any other needs. This is
indicated by several pieces of evidence including the following:
(a) It was narrated from Abu Hurayrah that the
Prophet (peace and blessings of Allaah be upon him) met him
on one of the roads of Madeenah when he was junub.
He said: I turned back and went and did ghusl, then I
came. He said: "Where were you, O Abu Hurayrah?" I said:
"I was junub and I did not like to sit with you when I
was not in a state of purity." He said, "Subhaan Allaah,
the Muslim does not become impure." Narrated by
al-Bukhaari, 279; Muslim, 371.
Al-Haafiz ibn Hajar said: This indicates that it
is permissible to delay doing ghusl from the time when
it first becomes obligatory, and that it is permissible for
the one who is junub to go about his business.
Fath al-Baari, 1/391.
It is better for the one who is junub to hasten to do
ghusl, lest he forgets that he is junub. And it is
recommended for him to do wudoo' before he touches food and
drink and before going to sleep. That is better than doing
these things when he is junub. But this wudoo' is not
obligatory, rather it serves to reduce the impurity, and it is
mustahabb. There are a number of ahaadeeth concerning
that, including the following:
(i) It was narrated that `Aa'ishah said: When
the Messenger of Allaah (peace and blessings of Allaah
be upon him) was junub and wanted to eat or sleep, he
would do wudoo' as for prayer. (Narrated by Muslim, 305).
(ii) It was narrated from Ibn `Umar that `Umar ibn
al-Khattaab asked the Messenger of Allaah (peace
and blessings of Allaah be upon him), "Can one of us go
to sleep when he is junub?" He said: "Yes, if he does
wudoo' then he can go to sleep when he is junub." (narrated
by al-Bukhaari, 283; Muslim, 306)
Al-Nawawi said: This indicates that it is mustahabb
to do wudoo' and to wash one's private parts before
doing all these things, especially if the man wants to
have intercourse with a wife with whom he has not yet
had intercourse. It is definitely mustahabb to wash
one's private part. Our companions have stated that it
is makrooh to sleep, eat, drink or have intercourse
before doing wudoo', and these ahaadeeth indicate that.
There is no dispute among us that this wudoo' is not
obligatory. This is also the view of Maalik and the majority.
Sharh Muslim, 3/217
Shaykh al-Islam Ibn Taymiyah said:
It is mustahabb for the one who is junub to do wudoo'
if he wants to eat, drink, sleep or have intercourse
again, but it is makrooh for him to sleep if he has not
done wudoo'. It was proven in al-Saheeh that the
Prophet (peace and blessings of Allaah be upon him) was
asked, "Can one of us go to sleep when he is junub?" He
said: "Yes, if he does wudoo' as for prayer…"
Majmoo' al-Fataawa, 21/343
See also question no. 6533.
And Allaah knows best.
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42958: He found a kaafir on the road _ can he give him
a ride?
Question:
If a person finds a non-Muslim person on the road and
he asks him for a ride, what is the ruling? Is it permissible
to eat food that has been touched by kaafirs' hands?.
Answer:
Praise be to Allaah.
Shaykh Muhammad ibn `Uthaymeen (may Allaah have mercy on him) said:
If you find a non-Muslim person on the road, there
is nothing wrong with you giving him a ride, because
Allaah says (interpretation of the meaning):
"Allaah does not forbid you to deal justly and kindly
with those who fought not against you on account of
religion nor drove you out of your homes. Verily, Allaah
loves those who deal with equity"
[al-Mumtahanah 60:8]
With regard to eating food touched by the hands of
kaafirs, it is permissible, because the naajasah (impurity) of
the kaafir is metaphorical not physical.
From Majmoo' Fataawa Ibn `Uthaymeen (may Allaah have mercy on him), 3/44. (www.islam-qa.com)
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32736: Family restaurants
Question:
What is your opinion on taking my wife to a restaurant,
if there are booths? Please note that we are
committed Muslims.
Answer:
Praise be to Allaah.
Nowadays there has appeared among some Muslim families and Muslim woman a phenomenon that is
foreign to the conservative Muslim society that seeks to
protect and shield women. It is the phenomenon of going to
family restaurants or restaurants with family sections. The
one who examines the situation through the lens of
sharee'ah and with proper insight will see that this involves a
number of dangers and things that are forbidden according
to sharee'ah.
For example:
1 _ The barriers that are present in many of
these restaurants do not conceal women properly as
required by sharee'ah and screen them completely from
non-mahram men. That is either because the barriers are
too short or because there is a gap at the bottom through
which their feet and legs can be seen, or they are too
transparent, so that it is possible to see something of the
woman's body; or parts of the wall or screen are cut away in
a design so that it is possible to see through it.
In the family sections of some of these restaurants
there are no divisions at all between the family tables,
rather the walls are between the place where men sit and
the place where families sit. Undoubtedly this
arrangement makes it possible for the members of one family to
see any member of another family.
2 _ It is well known that many of the woman who sit
in these family sections are careless about proper
Islamic hijab, and they show their faces, hair, feet or even
more than that, and even most of the women who wear
hijab uncover their faces when eating, so if the walls are
as described above, then people will see that which
Allaah has forbidden them to uncover.
3 _ In most of these restaurants the waiters _ who
are men _ enter the place where women are sitting to
take down their orders or to bring the food, and not all of
them seek permission to enter, and not all of the women
cover themselves every time a waiter comes in. Rather
many woman do not care about wearing hijab in front of
men of different nationalities.
4 _ These places have become frequented by some immoral people, who may get to know a girl and take
her to these restaurants, pretending that she is his wife,
so these family sections become a convenient place for
those who seek to do haraam things.
5 _ Some girls from rich families have started to
hold parties for their classmates from school or college
on various occasions in these restaurants, and it is well
known that many of them do not adhere to proper Islamic
hijab, and some of their guardians are lenient with these
girls, on the grounds that they are young, even though
their physical appearance is sufficient for there to be
fitnah (temptation). So each girl has a driver who takes her
to the family restaurant where the party is being held,
even though that involves a great evil.
6 _ In view of the large amount of money that is spend
in these meals _ especially since most of these
restaurants charge a great deal _ we see that eating in these
restaurants is a kind of extravagance (israaf), in addition to the
fact that leftover food is usually thrown away, unlike
what would happen if these people were to eat at home.
Being economical is, as the Prophet (peace and blessings
of Allaah be upon him) said, one of the twenty-seven
parts of Prophethood.
(Narrated by al-Tirmidhi, no. 2010; this is a
saheeh hadeeth).
7 _ When women visit family restaurants this leads to
an increase in their going out of their houses for no
need. This goes against the words of Allaah (interpretation
of the meaning):
"And stay in your houses, and do not display
yourselves like that of the times of ignorance"
[al-Ahzaab 33:33]
It is well known that sharee'ah does not want women
to have the habit of coming and going all the time,
because that leads to evil consequences, one of the greatest
of which is the gradual loss of modesty.
8 _ The cleanliness and health benefits of food made
at home are much better than those of food cooked
in restaurants, since many of the cooks in the
so-called refined restaurants are kaafirs who do not pay any
attention to matters of purity and impurity. Visitors to
restaurants often suffer from diarrhoea and food poisoning.
More important than all that is the fact that those who eat
in these restaurants do not know what kind of meat is
used in the food, unlike food cooked at home, which is
made where a person can see it and know what it is.
Because of these concerns and others, the Muslim
should keep his family away from these places and obey
the words of Allaah (interpretation of the meaning):
"O you who believe! Ward off yourselves and
your families against a Fire (Hell) whose fuel is men
and stones, over which are (appointed) angels stern
(and) severe, who disobey not, (from executing) the
Commands they receive from Allaah, but do that which they
are commanded" [al-Tahreem 66:6]
Some may claim that this going out is for the purpose
of leisure and a change of scene, and that the
woman's husband or guardian will be with her, and she will
turn her back to the door and the waiters in the restaurant
will ask permission before entering, and that she will
cover her face when they come in, and that she will be
wearing full hijab, or the staff will be women, and that there
will be no music in the restaurant, or that the place
where families sit is a closed-off room, and that this going
out happens only once a month and will not become a
habit, and that the money that will be spent is a moderate amount.
I do not want to be too strict in refuting these
claims, because there may in fact _ albeit rarely _ some
places where these precautions are taken. But I will say that
if we want to be honest with ourselves and do the right
thing then what _ I wonder _ is the result of if we
compare what really happens with these precautions. What is
the ratio of those who apply these precautions in real
life? Even if some good people do that in some
restaurants, what will the masses make of that?
I do not deny that there may sometimes be cases
of necessity _ and not the laziness of the housewife _
when food from restaurants is needed, such as when one
is travelling, or because of circumstances affecting
the housewife, but there are solutions which spare us the
need to take our womenfolk into the restaurants, such as
using home delivery services, or bringing instant food to
the house or hotel room, whilst asking the women what
they want to have brought to them from the menu or buffet.
In general, going to the restaurant when needed is
completely different from the results when one goes there by
choice or for leisure.
I ask Allaah to help us to protect our families and to
help us to follow the truth and to guide us to the straight path.
May Allaah send blessings and peace upon our
Prophet Muhammad and his family and companions.
Shaykh Muhammad Saalih al-Munajjid (www.islam-qa.com)
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25824: How sound is the hadeeth "Praise be to Allaah
who has fed me and granted me provision"?
Question:
The dua reading after eating, "Alhamdulillah
hillazi atamani wa razaqanihe wa ja alani minal muslimeen"
is from weak hadeth but I have not the proof of it. some
one is asking for proof. can please you explain it.
Answer:
Praise be to Allaah.
The wording of the hadeeth is: It was narrated that
Abu Sa'eed (may Allaah be pleased with him) said: When
the Prophet (peace and blessings of Allaah be upon him)
ate or drank something, he would say, `Al-hamdu
Lillaah illadhi at'amana wa saqaana wa ja'alana
Muslimeen (Praise be to Allaah Who has given us food and drink
and made us Muslims)."
Narrated by Abu Dawood, 3850; al-Tirmidhi, 3457.
Shaykh al-`Albaani said in his commentary on
al-Kalim al-Tayyib (189) by Shaykh al-Islam Ibn Taymiyah:
Its isnaad is da'eef, because the narrators were
confused about it, as explained by al-Haafiz in
al-Tahdheeb; and by al-Haafiz al-Mazzi before him in
Tuhfat al-Ashraaf, 3/353-354; and by Imam al-Bukhaari before them in
al-Taareekh al-Kabeer, 1/1/353-354; and by al-Nasaa'i
in al-Yawm wa'l-Laylah, 288-290. And al-Tirmidhi,
despite his well known lenience, did not class it as hasan,
There are similar ahaadeeth which are proven from
the Prophet (peace and blessings of Allaah be upon
him) concerning this matter, such as the following:
- It was narrated from Abu Umaamah that when
the Prophet (peace and blessings of Allaah be upon him)
had finished eating _ and one time he said, When the
table was cleared _ he would say, "Al-hamdu Lillaah
illadhi kafaana wa arwaana ghayra makfiyyin wa laa
makfoor (Praise be to Allaah Who has satisfied our needs
and quenched our thirst. Your favour cannot be
compensated or denied)." And on one occasion he said,
"Al-hamdu Lillaahi rabbina ghayr mukfiyyin wa laa muwadda'in
wa la mustaghna rabbana (Praise be to Allaah our Lord.
Your favour cannot be compensated, nor can be left, nor
can be dispensed with, O our Lord)." Narrated by
al-Bukhaari, 5459.
- It was narrated that Abu Ayyoob al-Ansaari said:
When the Messenger of Allaah (peace and blessings of
Allaah be upon him) ate or drank something, he would say,
"Al-hamdu Lillaah illadhi at'ama wa saqaa wa
sawwaghahu wa ja'ala lahu makhrajan (Praise be to Allaah Who
has given food and drink, dame it easy to swallow and
has made a way out for it).
Narrated by Abu Dawood (3851) and classed as
saheeh by al-Albaani in al-Saheehah (2061).
And Allaah knows best.
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13739: Eating leftovers from a Thanksgiving meal so that
it will not be thrown away
Question:
My mother invites my family to eat on Thanksgiven
day after her guess are gone because she doesn't want to
waste the food. Is it permissable for my family to go to her
home or eat the food left from her dinner?
Answer:
Praise be to Allaah. That is permissible, because food
is respectable and pure, and that is better than throwing
it away. It is permissible to eat the food of the
Christians because Allaah says (interpretation of the meaning):
"The food (slaughtered cattle, eatable animals) of
the people of the Scripture (Jews and Christians) is lawful
to you and yours is lawful to them"
[al-Maa'idah 5:5]
So there is nothing wrong with that. Their bread,
their food, and whatever dishes and sweets etc they cook
are all good and pure, and there is nothing wrong with
them. But if the food has been made for that celebration, it
is not permissible to be there at the time of the party,
but after the party it is permissible to eat the food and that
is better than throwing it away.
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21917: Eating from a table
Question:
What should a muslim do who wants to follow the
sunnah, but the people you are visiting are not following
the sunnah, for example they are eating from a dining
table. Do I have the right to sit on the floor or should I
follow the housefolk?
Answer:
Praise be to Allaah.
It was narrated that the Prophet (peace and blessings
of Allaah be upon him) never ate at a table. In
Saheeh al-Bukhaari (6450) it was narrated that Anas (may
Allaah be pleased with him) said: "The Prophet (peace
and blessings of Allaah be upon him) never ate at a
table (khiwaan) until he died and he never ate soft bread
until he died."
It says in `Awn al-Ma'bood: "The khiwaan is a table
made of wood with legs on each side; eating from such a
table is the habit of those who live a life of luxury, so that
they do not have to bend over and tilt their heads when eating."
There is no doubt that it is permissible to eat at a
khiwaan or at a high table, and to eat soft bread. But the
Prophet (peace and blessings of Allaah be upon him)
refrained from those things out of humility and as a sign of
his giving up the pleasures of this world.
Al-Haafiz Ibn Hajar said: "The fact that the Prophet
(peace and blessings of Allaah be upon him) refrained from
eating at tables and eating soft bread meant that he was
giving up the pleasures of this world in return for the
pleasures of the abiding world (of the Hereafter)."
This does not justify denouncing those who do things
like that. If a person visits people and finds them eating at
a table, there is nothing wrong with him eating with
them at the table. They would find it very strange indeed if
he were to go away and sit on the floor on his own; he
should not make them do that, rather he should accept
their invitation and eat with them. If he explains to them
what the Prophet (peace and blessings of Allaah be upon
him) said, and reminds them of asceticism (zuhd), that is
very good. And Allaah knows best. Islam Q&A
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21652: Is it permissible to drink in one breath?
Question:
I come home thirsty and I drink a cup of water in
one breath. Is this OK?
Answer:
Praise be to Allaah.
It was narrated from Abu Sa'eed al-Khudri that
the Prophet (peace and blessings of Allaah be upon
him) forbade breathing into one's drink. A man said to
him, "O Messenger of Allaah, my thirst is not quenched in
one breath." The Messenger of Allaah (peace and
blessings of Allaah be upon him) said to him: "Remove the
cup from your mouth, then take a breath." He said, "What if
I see specks in it?" He said, "Then pour them out."
(Narrated by al-Tirmidhi, 1887; classed as saheeh
by Shaykh al-Albaani in al-Silsilat
al-Saheehah, 385).
Shaykh al-Albaani said, discussing what we learn
from this hadeeth:
It is permissible to drink in one breath, because the
Prophet (peace and blessings of Allaah be upon him) did
not denounce the man when he said, "My thirst is
not quenched in one breath." If drinking in one breath
were not permissible, the Prophet (peace and blessings
of Allaah be upon him) would have explained that to
him, and he would have said, for example, "And it
is permissible to drink in one breath?!" That would
have been more appropriate than saying, "Remove the cup
from your mouth…" if that were not permissible. What he
did say indicates that it is permissible to drink in one
breath, and that if he wants to take a breath he should do so
outside the vessel. This is what is clearly stated in the hadeeth
of Abu Hurayrah (may Allaah be pleased with him),
who said: "The Messenger of Allaah (peace and blessings
of Allaah be upon him) said: `When any one of you
drinks, let him not breathe into the vessel. If he wants to take
a breath, then let him remove the cup from his mouth,
then if he wants to drink more he may do so."
(al-Saheehah, 386).
Al-Haafiz said in al-Fath:
"Maalik used this as evidence to indicate that it
is permissible to drink in one breath. Ibn Abi
Shaybah narrated that doing so is permissible from Sa'eed ibn
al-Musayyib and a group [of scholars]. `Umar ibn `Abd
al-`Azeez said: what he forbade was breathing into
the vessel, but if a person does not breathe into the vessel,
if he wishes he may drink in one breath."
Furthermore, what was said above about it being permissible to drink in one breath does not contradict
the fact that the Sunnah is to drink in three breaths. Both
are permissible, but the latter is preferable, because of
the hadeeth of Anas ibn Maalik (may Allaah be pleased
with him) who said: "When he drank he would take a
breath three times, and he said, that is more enjoyable and
more healthy."
(Narrated by Muslim. Al-Silsilah
al-Saheehah, hadeeth no. 385, 386.
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9894: Is it Sunnah to sit on the floor to eat?
Question:
i have a confusion regarding sunnah. two
knowledgeable men in usa said two different things. i heard that
sunnah is an action that if you do it you are rewarded and if
you don;t do it , then there is no sin upon you. so about
the issue of following the Prophet in details such as
sitting on the floor to eat. the question was posed to two
different people here, both knowledgeable, one of them said if
you are sitting on the floor to eat with the intention of
following the rasool then you will be rewarded for it. the
other shaykh said no there is no reward for it because it is
a worldly matter. What is the correct opinion ? this
is important because if there is no reward i'd rather sit
on the table and eat or wear non-sunnah clothes if it is
merely a wordly matter.
Answer:
Praise be to Allaah.
1. The Muslim is required to follow the example of
the Prophet (peace and blessings of Allaah be upon
him) because he is the best example for this ummah.
2. The scholars have divided the actions of the
Prophet (peace and blessings of Allaah be upon him) into a
number of Islam & Muslims:
a. Thoughts and ideas that cross the mind, and
physical movements such as how one moves one's limbs and
body. These are matters in which there is no command to
follow him and there is no prohibition against doing so.
b. Matters which have nothing to do with worship
and have to do with human nature, such as how one
stands, sits, etc. It is not commanded to follow the
Prophet's example in these matters, but according to the
majority of scholars it is permissible to do so.
c. Matters which may move beyond spontaneous
human actions to the field of legislation (being prescribed
in Islam) because the Prophet (peace and blessings of
Allaah be upon him) persisted in doing them in a certain
manner. These include matters of eating, drinking, dressing
and sleeping, especially those concerning which the
Prophet (peace and blessings of Allaah be upon him) gave
specific guidance. The correct view is that these are included
in matters which are prescribed in Islam. This is the view
of al-Shaafa'i and was regarded as more correct by
al-Shawkaani in his book Irshaad al-Fuhool. This
category includes the matters asked about in the question.
d. Matters which are known to be applicable only to
the Prophet (peace and blessings of Allaah be upon him),
such as continual fasting [i.e., fasting for more than one
day without breaking the fast at night] and having more
than four wives. These apply only to him and not to
anyone else.
And there are other Islam & Muslims…
(Irshaad al-Fuhool by al-Shawkaani, p. 160).
3. It was narrated that the Prophet (peace and
blessings of Allaah be upon him) used to eat (sitting) on the ground.
And it was narrated that he said: "I eat as a slave eats
and I sit as a slave sits."
(Narrated by Abu Ya'laa, 8/318)
This hadeeth was classed as saheeh by al-`Allaamah
al-Albaani (may Allaah have mercy on him) in
al-Silsilat al-Saheehah, 544.
It was also narrated that Anas ibn Maalik said:
"The Prophet (peace and blessings of Allaah be upon him)
never ate at a khiwaan or a sikrujjah, and he never had any
soft bread." I said to Qutaadah: "What did he used to
eat from?" He said, "A cloth (spread on the floor)."
(Narrated by al-Bukhaari, 5099).
A khiwaan is a kind of tray on which food is placed.
A sikrujjah is a vessel in which appetizers are placed.
In such matters it is not obligatory for the Muslim to
follow the example of the Prophet (peace and blessings of
Allaah be upon him), but he may still do so. If a Muslim eats at
a table, there is no sin on him.
With regard to clothing, we are obliged to dress
differently from the people of the Book and all other kaafirs,
because the Prophet (peace and blessings of Allaah be upon
him) issued commands to that effect, and warned
against dressing like the kuffaar.
The Prophet (peace and blessings of Allaah be upon
him) said: "Whoever imitates a people is one of
them." (Narrated by Abu Dawood, 4031)
This hadeeth was classed as saheeh by al-Albaani
in Irwaa' al-Ghaleel, 8/49.
And he (peace and blessings of Allaah be upon him)
said to `Abd-Allaah ibn `Amr ibn al-`Aas: "This is one of
the garments of the kuffaar, do not wear it."
Narrated by Muslim, 2077.
`Umar ibn al-Khattaab (may Allaah be pleased with
him) told `Utbah ibn Farqad: "Beware of the manner of
dressing of the people of shirk." (Narrated by Muslim, 2069).
Conclusion:
It is mustahabb (recommended, encouraged) for
the Muslim to follow the example of the Messenger
(peace and blessings of Allaah be upon him) in the
matters mentioned in the question, i.e., eating and
drinking (seated) on the ground, but there is no sin in eating at
a table. With regard to clothing, the Muslim is
commanded to dress in Muslim clothes and to dress differently
than the mushrikeen.
And Allaah knows best.
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6503: Eating habits and diet of the Prophet (peace
and blessings of Allaah be upon him)
Question:
What were the diet and eating habits of the Prophet ,
and his Companians?
Answer:
Praise be to Allaah.
The Prophet's guidance with regard to food is
perfect guidance. It was described by Ibn al-Qayyim as follows:
When he put his hand in the food, he would say,
"Bismillaah (in the Name of Allaah), and he told
people to say this when eating. He said, "When any one of
you eats, let him mention the name of Allaah. If he forgets
to mention the name of Allaah at the beginning, let him
say Bismillaahi fi awwalihi wa aakhirihi (in the name
of Allaah at its beginning and at its end)." Saheeh
hadeeth, narrated by al-Tirmidhi (1859) and Abu Dawood (3767).
The correct view is that it is obligatory to mention
the name of Allaah (say Bismillaah) when eating.
The ahaadeeth which state this are saheeh and are clear,
with no contradictions in them.
When he raised the food to his mouth, he would say,
"Al-hamdu Lillaahi hamdan katheeran tayyiban
mubaarakan fihi ghayri makfiyyin wa laa muwadda' wa laa
mustaghni `anhu Rabbanaa `azza wa jall (Allaah be praised with
an abundant, beautiful, blessed praise. He is the One Who
is Sufficient, Who feeds and is never fed, The One Who
is longed for, along with that which is with Him, and
the One Who is needed. He is Our Lord, may He be glorified).
Narrated by al-Bukhaari (5142).
He never criticized food at all. If he liked it, he would
eat it, and if he did not like it, he would leave it and not
say anything. Narrated by al-Bukhaari (3370) and
Muslim (2064).
Or he would say, "I do not feel like eating this."
Narrated by al-Bukhaari (5076) and Muslim (1946).
Sometimes he would praise the food, as when he
asked his family for food, and they said, "We have nothing
but vinegar." He asked for it and started to eat it, saying,
"What a good food is vinegar." Narrated by Muslim (2052)
He used to talk whilst he was eating, as is seen from
the report quoted above about vinegar.
And he said to his step-son `Umar ibn Abi Salamah
when he was eating with him: "Say
Bismillaah and eat from that which is in front of you in the dish*." Narrated by
al-Bukhaari (5061) and Muslim (2022). [* At the time
of the Prophet (peace and blessings of Allaah be upon
him), people used to eat together from one dish, and
children would sometimes forget the correct etiquette. - Translator]
He would repeatedly urge his guests to eat, as
generous hosts do, and as is seen in the hadeeth of Abu
Hurayrah, narrated by al-Bukhaari, about the story of drinking
milk, where he repeatedly said to him, "Drink!" and he
kept telling him to drink until he (the guest) said, "By the
One Who sent you with the truth, I have no more room for
it!" Narrated by al-Bukhaari (6087).
When he ate with others, he would not leave until he
had made du'aa' for them. He made du'aa in the house
of `Abd-Allaah ibn Bisr, and said: "O Allaah, bless for
them that which You have provided for them, forgive them
and have mercy on them."
Narrated by Muslim (2042).
He commanded people to eat with their right hands
and forbade them to eat with their left hands. He said,
"The Shaytaan eats with his left hand and drinks with his
left hand." Narrated by Muslim (2020). This implies
that eating with the left hand is haraam, and this is the
correct view, because the one who eats with his left hand is
either a shaytaan (a devil), or he is imitating the Shaytaan.
It was also reported in a saheeh hadeeth that he told
a man who was eating with his left hand in his
presence, "Eat with your right hand!" The man said, "I cannot."
He said, "May you never be able to!" _ and the man
never lifted his right hand to his mouth after that. Narrated
by Muslim (2021). If it was permissible (to eat with the
left hand), he would not have prayed against him for
doing so. It was the man's stubborn arrogance that made
him refuse to obey the command, and this is the
utmost disobedience which deserved this prayer against him.
He commanded those who complained that they
never felt full to eat together and not separately, and to
mention the name of Allaah (say Bismillaah) over the food so
that He might bless it for them." Narrated by Abu
Dawood (3764) and Ibn Maajah (3286). (See Zaad
al-Ma'aad, 2/397-406)
It was also reported that he said, "I do not eat
reclining." Narrated by al-Bukhaari, 5083.
He used to eat using the first three fingers (of his
right hand), which is the best way of eating.
See: Zaad al-Ma'aad, 220-222. And Allaah knows best.
The Prophet's guidance regarding diet:
The Prophet (peace and blessings of Allaah be upon
him) used to know what he was eating.
He used to eat what was good for him.
He used to eat enough to keep him going, but no so
much as to make him fat. Ibn `Umar narrated that the
Prophet (peace and blessings of Allaah be upon him) said:
"The believer eats in one stomach whilst the kaafir eats
in seven." Narrated by al-Bukhaari (5081) and
Muslim (2060).
He taught his ummah something to protect them
from diseases caused by eating and drinking. He said:
"The son of Adam does not fill any vessel worse than
his stomach. It is sufficient for the son of Adam to eat a
few mouthfuls, to keep him going. If he must do that (fill
his stomach), then let him fill one third with food, one
third with drink and one third with air." Narrated by
al-Tirmidhi (1381), Ibn Maajah (3349); classed as saheeh by
al-Albaani in al-Silsilah al-Saheehah (2265).
And Allaah knows best.
Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
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3020: Having the habit of eating with one's left hand
Question:
Because of my nephews bad habit he has great
difficulty in eating with his right hand. At the moment he uses
his left hand when there is nobody to remind him. I
am worried about this, so, what is the fiqh ruling
concerning a person who get used to eat with his left hand?
Answer:
Praise be to Allaah.
Doing good is a habit and doing evil is a habit. Man
is always either making progress or falling behind. When
a person gets used to doing something, he becomes
very fond of it and loves it, and dislikes anything else.
Then he thinks that the thing he is not used to is not
possible, but this way of thinking is not right and it goes
against both the laws of Islam and the facts of reality.
Therefore the one who uses his left hand to eat and drink should
be taught the Islamic ruling and should be reminded of
the hadeeth of the Prophet (peace and blessings of Allaah
be upon him) on this matter. When a man ate with his
left hand in his presence, the Prophet (peace and blessings
of Allaah be upon him) said, "Eat with your right hand."
He said, "I cannot." He said, "May you never be able
to!" Nothing was stopping him but his stubborn
arrogance, and he never raised his right hand to his mouth after
that. (Reported by Muslim, 3776). According to a
report narrated by al-Daarimi, "his right hand never reached
his mouth". This man suffered paralysis because of the
du'aa' of the Prophet (peace and blessings of Allaah be
upon him).
Al-Nawawi (may Allaah have mercy on him) said:
"In this hadeeth we have an indication that it is allowed
to pray against a person who breaks a shar'i rule with
no excuse. We also see the principle of enjoining what
is good and forbidding what is evil in all situations,
even with regard to eating. It encourages us to teach
proper manners of eating to a person who is eating if he is
doing something wrong. The hadeeth also teaches us that
the Shaytaan eats with his left hand, because of the
hadeeth: "When any one of you eats, let him eat with his
right hand, and when he drinks, let him drink with his
right hand, because the Shaytaan eats with his left hand
and drinks with his left hand." (Reported by Muslim,
3764). The Shaytaan eats with his left hand so the person
who eats with his left hand resembles the Shaytaan,
indeed the Shaytaan is sharing his food with him. Ahmad
reported with a hasan isnaad from `Aa'ishah and attributed to
the Prophet (peace and blessings of Allaah be upon
him): "Whoever eats with his left hand, the Shaytaan eats
with him." (Tuhfat al-Ahwadhi, commentary on hadeeth
1721).
Moreover, the left hand should be reserved for
removing dirt, as when cleaning oneself after going to the
toilet (istinja') and blowing one's nose and other kinds
of cleaning oneself and removing dirt. How can a
person use that which is used for removing dirt and
impurities for putting food in his mouth?
Hafsah (may Allaah be pleased with her), the wife of
the Prophet (peace and blessings of Allaah be upon
him), reported that the Prophet (peace and blessings of
Allaah be upon him) used to use his right hand for eating,
drinking and getting dressed and his left hand for everything
else. (Reported by Abu Dawood, no. 30)
Al-Nawawi (may Allaah have mercy on him) said:
"This is a fixed rule in sharee'ah. It has to do
with honourable things such as putting on one's shirt,
trousers and shoes, entering the mosque, using siwaak,
applying kohl, … combing and styling one's hair, … shaving
the head, giving salaam at the end of prayer, washing
oneself in ghusl or wudoo', leaving the toilet, eating,
drinking, shaking hands, acknowledging the Black Stone, and
other things where we are encouraged to use the right hand
or start with the right. As for the opposite [things that
are not honourable], such as entering the toilet, leaving
the mosque, blowing one's nose, washing oneself after
using the toilet, taking off one's shirt, trousers and shoes,
and so on, then we should start with the left or use the
left hand. All of this has to do with honouring the right
hand or right side."
Some people may have a real problem that prevents
them from using their right hand, such as being paralyzed
and so on. In this case they are excused and there is no
blame on them. Al-Nawawi (may Allaah have mercy on
him) said: "If he has an excuse for not eating and drinking
with his right hand, such as sickness or an injury, then this
is not makrooh…"
Most likely the problem of the boy you are asking
about has to do with habit, so try to get him used to eating
with his right hand and keep on advising him and
reminding him to do so. You could seek the help of
psychiatrists, because some of them may have some useful ideas.
We ask Allaah to give you strength, May Allaah bless
our Prophet Muhammad.
Islam Q&A Sheikh Muhammed Salih
Al-Munajjid (www.islam-qa.com)
Our Price: $16.95 Pages: 300 Downloadable
831: Adaab UlSharab (drinking manners)
Question:
I am in sixth grade and am studying Islam. I am
currently working on a report on the Arabian coffee
ceremonies, and want to know more about the subject.
Answer:
All Praises are Due to Allah. Drinking coffee is a
custom and not from the laws of Islam. If drinking coffee in
excess becomes dangerous to the individual, then Islam
prohibits it. There are no ceremonies in Islam for coffee
drinking nor is drinking coffee from the particular customs of
the Muslims, since Muslims as well as non-Muslims
drink coffee. There are however specific manners in the
Islamic law concerning drinking in general.
From amongst them are the following:
Drinking with the right hand.
To say Bismillah before you begin to drink.
Drinking at least three sips or more and not drinking
the entire drink at once.
To praise Allah after finishing the drink.
To drink sitting down.
The person giving the drink to others should drink
last.
The person passing out the drinks should start on his
right hand side when distributing the drinks.
An individual should not drink from the pitcher,
but instead pour some of the drink into a dish or cup,
and then drink.
A person should not drink from gold or silver
dishes.
Your question dear young man and the information
you provided indicates that you are without a religion and
this is wrong because the Prophet Muhammad (peace
and blessings of Allah be upon him) stated that you were
born as a Muslim and that this is your origin as well as
others besides you. This is the case, until something
happened to you to change that, such as other incorrect
religions like Judaism, Buddhism, Christianity, or
Magianism. Return back to your true origin, read about Islam,
and establish prayer. I see that you have sufficient wit
and intelligence to know the truth and implement it.
I ask Allah to guide you and open your heart to Islam.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Our Price: $16.95 Pages: 300 Downloadable
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