Hadiths about food and table manners. Fourth hadith

The Prophet Muhammad, peace and blessings be upon him, said: “Whoever saves forty hadiths for my Ummah, they will say on the Day of Judgment: “Enter Paradise from whichever gate you wish.”

Hadith about products

Our Prophet ﷺ said: “By the Grace of Him in whose hands my soul is, eat honey. Because there is no house for which the angels would not intercede for mercy if honey is used in it. If a person eats honey, a thousand medicines enter his stomach and a million diseases come out. And if there is honey inside the deceased, then the fire of Hell will not touch him.

The Messenger of Allah ﷺ said: "Be especially attentive to two medicines: honey and the Qur'an" (Ibn Masud)

Dates

The Prophet ﷺ said: “He who begins his day with seven pressed (ajwa) dates is not in danger of poisoning and witchcraft on that day.”

The Messenger of Allah ﷺ said: “Dates are the fruits of Paradise. They have a healing property against poisoning ”(at-Tirmidhi)

Aisha, may Allah be pleased with her, said that sometimes a month passed and the fire was not lit in the house of the Prophet ﷺ. “We survived only on dates and water.” (Bukhari)

Aisha, may Allah be pleased with her, reports that the Prophet ﷺ said: “In a house where there are dates, they will never go hungry” (Muslim). He also said, “A house without dates is like a house without food.” (Ibn Maja)

“Give dates to the woman in labor. If you cannot give her fresh dates, then give her dried ones, because there is no tree more useful for a woman than the date palm” (Umdat al-Qari, 21:68)

It is reported that Abu Hurayrah, may Allah be pleased with him, said: “Once the Prophet ﷺ divided dates among his companions, giving each of them seven pieces. He also gave me seven dates, one of which turned out to be dry and unripe, but none of them was dearer to me than he, since it was difficult for me to chew it ”(Bukhari)

Watermelon

“Our Prophet ﷺ ate young dates with watermelon” (Abu Dawud). As the mother of the believers Aisha, may Allah be pleased with her, says: “Our Prophet ﷺ ate watermelons and melons with dates and said: “We balance the dryness of one with the moisture of another, the cold of one we balance with the heat of another” ”(Abu Dawood, at-Tirmidhi)

The Prophet Muhammad ﷺ said: “Any of your women who consume watermelon while pregnant will surely give birth to a child who is beautiful in appearance and of good character.”

cucumbers

From Abdullah ibn Jafar, may Allah be pleased with him, it is transmitted: “I saw how the Messenger of Allah ﷺ ate fresh dates with cucumbers” (Bukhari, Abu Dawood, at-Tirmidhi)

Grape

Once a poor man came to the Prophet Muhammad ﷺ and brought a bowl of grapes as a gift. The Prophet Muhammad ﷺ accepted the gift, took a grape, and, having eaten it, smiled. Then the second, the third, and each time he smiled, while the man seemed to be ready to fly with joy. And the companions watched. They were surprised, because the Messenger of Allah ﷺ always shared with them, but this time he didn’t ... The Prophet Muhammad ﷺ ate all the grapes and returned the cup to the man, and he left with great joy on his face. Then one of the companions, may Allah be pleased with them, asked: “O Messenger of Allah! Why didn't you share with us?" The Prophet ﷺ smiled and replied, “Did you see the joy on his face? When I tasted the grapes, they were sour. And I was afraid that if I shared it with you, one of you would say it and upset him.”

Bread

Our Prophet ﷺ always ate bread made from barley flour with bran. It was narrated from Abu Hazm: “I asked Sahl ibn Sad: “Did the Messenger of Allah ﷺ eat bread made from refined flour?” He replied: "From the time he was sent as a prophet until his death, he did not see refined flour." I asked: "Did you have sieves?" He replied: "From the time he was sent as a prophet until his death, he did not see a sieve." I asked: "How did you eat wholemeal barley?" He said: “We ground it, then blew on it, collected what flew apart, mixed it with water and kneaded the dough” ”(Bukhari)

It is reported that once (some) people, in front of whom a roast lamb was lying, invited (to eat with them) Abu Hurayrah, who was passing by, but he refused food, saying: “The Messenger of Allah ﷺ left this world, never having eaten to the full (even) of barley bread.

It is narrated from Yusuf ibn Abdullah ibn Salam: “I saw the Messenger of Allah ﷺ take a piece of bread, put dates on it and say:“ This is a seasoning for this ”” (Abu Dawud)

Milk

Abu Hurayrah (may Allah be pleased with him) reported that during the night journey, the Prophet ﷺ was brought two bowls, one of which was filled with wine and the other with milk. After he looked at them and took milk, Jibril (peace and blessings of Allaah be upon him) said: “Praise be to Allah Who guided you: if you took wine, your community would go astray!” (Muslim)

Butter

Abdullah ibn Busr and his brothers reported the following: “Once the Prophet ﷺ looked at us, and we offered him butter and dates. The Prophet ﷺ was very fond of butter.” (Abu Dawud)

Pomegranate

Anas, may Allah be pleased with him, narrates that the Messenger of Allah ﷺ said: “There is not a single pomegranate in your gardens that has not been fertilized by the seed of the pomegranate of Paradise.”

From Ali, may Allah be pleased with him, it is transmitted: “The Messenger of Allah ﷺ said: “Eat the pulp of a pomegranate, because it cleanses the stomach” ”(Ahmad ibn Hanbal)

Quince

It is reported from Ibn Abbas (r.a): “Jabir ibn Abdullah, may Allah be pleased with him, gave our Prophet ﷺ the quince fruit that he brought from Taif. The Prophet ﷺ said: “The quince drives away sorrows, gives radiance to the heart” ”(Tabarani)

Talhah, may Allah be pleased with him, reports: “Once I came to visit the Messenger of Allah ﷺ. When I entered him, he had a quince fruit in his hands. He told me: “Oh, Talha, help yourself. For quince strengthens the heart, maintains a good mood” ”(Shamail al-Nabi)

locust

Abdullah ibn Umar, may Allah be pleased with him, reports that the Messenger of Allah ﷺ said: “Two kinds of carrion and two kinds of blood were allowed for food. The two types of carrion are fish and locusts, and the two types of blood are liver and spleen.” (Abu Dawud, Ahmad, Ibn Maja)

Ibn Abi Awfa, may Allah be pleased with him, when asked if locusts can be eaten, replied: “I participated with the Messenger of Allah ﷺ in six or seven battles, and we ate it (locust) together” (Abu Dawood)

Vinegar

Narrated from the words of Umm Hani, may Allah be pleased with her: The Prophet ﷺ came to me and asked: “What do you have for food?” I lamented: "We only have a piece of bread and vinegar." The Prophet ﷺ said: "What a unique product - vinegar!"

The Prophet Muhammad ﷺ also said: “Bring it (vinegar). A house in which there is vinegar cannot be considered poor.” (at-Tirmidhi)

Adab (rules) for eating

Abu Hurairah (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: “The food of two is enough for three, and the food of three is enough for four.”

It is reported that Abu Hurayrah, may Allah be pleased with him, said: “The Messenger of Allah ﷺ never condemned any food: if he desired it, then he ate it, and if he did not like it, he left it” (Bukhari)

The Prophet Muhammad ﷺ said: “Grace descends on the middle of the meal, so you eat starting from the edge”

It is reported that ‘Umar bin Abu Salamah, may Allah be pleased with them both, said: “As a child, I was in the care of the Messenger of Allah ﷺ. I used to stretch out my hand to different ends of the common dish, but (once) the Messenger of Allah ﷺ said to me: “O boy, say:“ With the name of Allah ”, eat with your right hand and take what is next to you!” - and since then I eat only like this ”(Muslim)

It is narrated from the words of Aisha, may Allah be pleased with her, that the Messenger of Allah ﷺ said: “When taking food, let each of you remember the name of Allah Almighty, if he forgets to remember the name of Allah Almighty at the beginning (of the meal), let him say: “From in the name of Allah at the beginning and end of it!” (B-smi-Llahi fi avvali-hi wa akhiri-hi!) (Abu Dawood, at-Tirmidhi)

It is narrated from the words of Jabir, may Allah be pleased with him, that he heard the Messenger of Allah ﷺ say: “When a person enters his house and remembers Allah Almighty at the entrance (into the house) and while eating, the shaitan says to his minions: “Do not there will be for you (here) no shelter, no supper! If he entered (into the house) without remembering Allah Almighty at the entrance, the shaitan says: "You received shelter," - and if he does not remember Allah Almighty even during meals, the shaitan says: "You received both shelter and supper" (Muslim)

It is reported that the companion of Umayya bin Mahshi, may Allah be pleased with him, said: “Once a man ate in the presence of the Messenger of Allah ﷺ who was sitting (next to him) and he did not remember Allah until there was nothing left of his food (only one) piece. Bringing it to his mouth, (this person) said: “With the name of Allah at the beginning and end of it!” (B-smi-Llahi fi avwali-hi wa akhiri-hi!), - and then the Prophet ﷺ laughed and said: “Shaitan (all the time) ate with him, when he remembered the name of Allah, the shaitan what was in his womb.” (Abu Dawud; al-Nasa'i)

It is reported that Aisha, may Allah be pleased with her, said: “(Once upon a time when) the Messenger of Allah ﷺ was eating with six of his companions, one Bedouin came and finished (all the food, taking at once) two pieces, and the Messenger of Allah ﷺ said: “Indeed, if he remembered the name of Allah (, food) would surely be enough for you (all)!” (at-Tirmidhi)

It is narrated from the words of Abu Umama, may Allah be pleased with him, that, having finished eating, the Prophet ﷺ used to say: “Praise be to Allah, (praise) is many, good and blessed, (praise, which will never) be enough, (praise, which) should not be interrupted, praise, (without which we) cannot do! (He is) our Lord!” (Al-hamdu li-Llahi hamdan kasiran, tayiban, mubarakyan fi-khi, gairah makfiyin, wa la muvadda’in wa la mustagnan ‘an-hu! Rabba-na!) ”(Al-Bukhari)

It is narrated from the words of Mu'adh bin Anas, may Allah be pleased with him, that the Messenger of Allah ﷺ said: “To the one who, after eating, will say:“ Praise be to Allah, who fed me with this and endowed me with this, while I myself did not resort to any to subterfuge, not to force! (Al-hamdu li-Llahi allazi at’ama-ni haza wa razzaka-ni-hi min gairi howlin minni wa la kuvwatin!), - his previous sins will be forgiven ”(Abu Daud, at-Tirmidhi)

The Prophet Muhammad ﷺ said: “Verily, Allah is pleased with such a slave who praises Allah for every piece of food he eats.” (Muslim)

Ibn Umar (may Allah be pleased with him) narrates that the Messenger of Allah ﷺ said: “When one of you eats or drinks, then let him eat and drink with his right hand. Because the devil eats and drinks with his left hand.” (Muslim)

It is reported that Hudhayfah, may Allah be pleased with him, said: “I heard the Prophet ﷺ say: “Do not wear (clothing made of) silk and dibaj *, do not drink from gold and silver vessels and do not eat from gold and silver dishes, for, truly, all this is intended for them (infidels) in this world, and for us - in the eternal world” ”[* Dibaj is the name of an expensive silk-based matter. The ban on wearing such fabrics applies only to men]

The Messenger of Allah ﷺ said: “Drink water slowly, without filling your mouth” (Jamius-Sagyr, 1/392)

Audio version of this article:

The Prophet Muhammad (peace and blessings be upon him) said: “If any of you is going to eat (dine), then let him certainly mention the name of the Lord [say “bismil-la”]. If he forgets about this at the beginning, then [remembering] let him say: “Bismil-la ‘ala awvalihi wa akhirih” (with the name of God from beginning to end).

The Prophet Muhammad (peace and blessings be upon him) said: “Verily, Allah (God, Lord) is pleased when a person thanks Him every time he takes food or takes a sip of drink.”

Important after the meal is to thank God in any of the languages ​​of the world. According to the sunnah, one should say “al-hamdu lil-la” (thank God).

Prophet Muhammad (peace and blessings be upon him) said: “If any of you is going to eat, then let him eat with his right hand. And if he is going to drink [water, for example], then let him drink [holding the vessel] with his right hand. [During the meal, you can help yourself with your left hand, but you must put food in your mouth and drink water with your right hand]. Truly, the Devil eats and drinks with his left hand [and it is not at all appropriate for you believers to imitate him in the manner of eating, especially since this is a daily process that can be filled with Divine grace and blessing] ".

Prophet Muhammad (peace and blessings of God be upon him) said: “What I fear most about my followers is (1) big bellies [obesity, fullness, lack of diet], (2) long sleep [lack of a strict daily routine ; inactivity, passivity], (3) laziness [lack of specific goals, tasks] and (4) weakness in convictions [when they do not descend only in the tongue, in the heart, but in deeds, in their correctness, consistency, long-term absence] ".

Prophet Muhammad (peace and blessings of God be upon him) said: “The worst vessel that a person can be filled with is his stomach. It is enough to eat as much as necessary to maintain strength. If this is too little, then: a third [of the stomach] is for food, a third is for drinking and a third is for breathing.

An exception is possible in some cases. For example, when a person is visiting another. One day Abu Hurayrah, being near the Prophet, drank a lot of milk and exclaimed: “There is no more room [to drink more]!”. The Companions of the Prophet sometimes ate to their fill in his presence and he (peace and blessings be upon him) did not rebuke them.

One day an unbeliever came to visit the Prophet Muhammad. The Messenger of God ordered the household to milk the goat. The guest drank the milk of milk and was not satisfied. They milked another one, but again he was not satisfied. And so it went on until this man drank as much milk as was milked from seven goats. The guest spent the night and the next morning [to the surprise of many] became a believer [radically changed and transformed]. For breakfast, they brought him milk, milked from one goat. He drank. Then they brought more, but the guest could not finish his drink. [Everyone was amazed, but] The Prophet explained: "A believer (mu'min) eats for one person, and an unbeliever - for seven."

Prophet Muhammad (peace and blessings of God be upon him) said: “Be respectful of bread!”

Prophet Muhammad (peace and blessings of God be upon him) said: “Indeed, the Devil comes to each of you always and on any occasion. Even when you are eating. And therefore, if a piece [of food, a slice of bread, for example] fell from one of you, then [picking up] let him cleanse it of dirt [of course, within reasonable limits], and then let him eat it without fail, do not leave it to the Devil. When he finishes eating [breakfast, lunch or dinner, for example], let him lick his fingers [if during the meal he ate something with his hands and there are food residues on his fingers. Again, without excesses and taking into account the norms of decency of the society in whose environment he eats]. [Why all this?] Truly, a person does not know in what kind of food (food leftovers) God's grace (barakat) is embedded.

Prudently avoiding the Devil and becoming closer to God even, at first glance, in such trifles, a person discovers for himself new manifestation of God's mercy. As they say, if a person does not know how to properly use the $100 he has, God will not give him $1000. As a result of such seemingly insignificant but important rules observed in Muslim culture, the gates of abundance open before the believer not only with a perspective in the earthly abode, but also with a perspective in the eternal abode. Let me remind you that subconsciously poor people are wasteful. Subconsciously rich - economical, rational, neat, clean.

Eating is a daily process that helps to fill life with Divine grace (barakat) and blessings. But you need to put on a plate as much as you need to eat to maintain vitality, and eat everything to the end. As it is said in a reliable hadith: "A person does not know in what remnants of food God's grace is laid."

“The Prophet, having gone out of need [it should be noted that water was used for washing], returned, and food was served to him, asking if water was needed for performing ablution (wudu’), and he replied: “Why? I’m not going to pray now.”

Some theologians spoke about the need not to wash their hands before eating if they are clean in appearance, citing this authentic hadith as an argument. Imam al-Nawawi, commenting on this hadith, says that it is ablution (wudu’) that is meant here, and not just washing hands before eating. But there is also a reliable hadith, which says that "when starting the meal, the Prophet did not touch the water (did not wash his hands before the meal)." So, "purity is half of faith," as it says in an authentic hadith. When the hands were clean, Prophet Muhammad did not see the need to wash them. Otherwise, washing was necessary in order to maintain cleanliness, to maintain cleanliness.

Let me remind you that according to the Sunnah (following the example of the Prophet), as well as in the light of verses and hadiths calling for cleanliness, hands should be washed before and after meals. Before meals - if they are dirty. Especially in modern realities, especially when we are in public places. All this without excessive scrupulousness, but with an elementary commitment to cleanliness and order, to the best of your ability.

The Prophet Muhammad (peace and blessings be upon him) said: “Whoever spent the night [fell asleep], and the smell of meat remained on his hands [that is, before going to bed he did not wash his hands after eating], and something happened to him [for example , slept badly or saw a terrible dream], let him not reproach anyone for this, except himself.

The companion of the Prophet Muhammad (peace and blessings be upon him) Jabir reports: “The Messenger of God fed us with horse meat and forbade us to eat donkey (donkey meat).”

In the collections of hadiths of Imams al-Bukhari and Muslim, also from Jabir, the following words are given: “The Prophet (peace and blessings of Allah be upon him) forbade the consumption of donkey meat and allowed horse meat to be eaten.”

“We [sometimes] ate horse meat during the time of the Prophet Muhammad (peace and blessings of Allah be upon him),” Jabir ibn ‘Abdullah narrates in an authentic hadith.

Asma', the daughter of Abu Bakr, narrates: "We, in the time of the Prophet Muhammad, cut the horse [according to the Muslim tradition, cut the cervical arteries to release the main part of the blood] and ate it."

Hadith from ‘Aisha; St. X. Abu Dawud, at-Tirmidhi and al-Hakim. See, for example: as-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiya, 1990. p. 35, hadith no. 476, “sahih”.

Hadith from Anas; St. X. Ahmad, Ibn Maja, at-Tirmidhi and an-Nasai. See, for example: at-Tirmidhi M. Sunan at-tirmidhi [Code of Hadith of Imam at-Tirmidhi]. Beirut: Ibn Hazm, 2002. S. 543, 544, Hadith No. 1821, "Hasan"; al-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiyyah, 1990, p. 112, hadith no. 1795, “sahih”.

Hadith from Ibn ‘Umar; St. X. Ahmad, Muslim and Abu Dawud. See, for example: as-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiya, 1990. p. 35, hadith no. 481, “sahih”.

Hadith from Jabir; St. X. ad-Dara Kutni. See, for example: as-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiyyah, 1990, p. 24, hadith no. 295.

Hadith from al-Mikdam; St. X. Ahmad, Ibn Maja, at-Tirmidhi and others. See: al-Benna A. (known as al-Sa‘ati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. T. 9. Ch. 17. S. 88, 89, chapter No. 46, hadith No. 81, “sahih”.

See: Ibn Qayyim al-Jawziya. At-tibb an-nabawi. S. 17.

Hadith from Abu Hurairah; St. X. Ahmad, Muslim, at-Tirmizi and others. See: al-Benna A. (known as al-Sa‘ati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. T. 9. Ch. 17. S. 89; al-Baga M. Mukhtasar sunan at-tirmizi. S. 251, hadiths No. 1819, 1820, "hasan, sahih"; at-Tirmizi M. Sunan at-tirmizi. 2002. S. 544, Hadith No. 1824, "Hasan"; An-Naisaburi M. Sahih Muslim. S. 854, Hadith No. 186 (2063).

Hadith from ‘Aisha; St. X. al-Hakim and al-Bayhaqi. See, for example: as-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiyyah, 1990, p. 88, hadith no. 1423, “sahih”.

Hadith from Jabir; St. X. Muslim See: al-Naisaburi M. Sahih Muslim [Code of Hadith of Imam Muslim]. Riyadh: al-Afkyar ad-davliya, 1998. S. 841, 842, hadith No. 135–(2033); al-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiyya, 1990, p. 124, hadith no. 2023, “sahih”.

In the Quran, the Lord of the worlds says: “Without a doubt, the spendthrifts [those who spend their income and God’s gifts on useless things, not to mention those who spend on harmful, sinful, criminal] are brothers [friends and associates close in spirit and deeds] of Satan (devils). He (Satan) [cursed by God forever] turned out to be absolutely ungrateful to his Lord [which can be said about those who made friends with him] ”(Holy Quran, 17:27).

Hadith from Ibn ‘Abbas; St. X. Ahmad, al-Bukhari and others. See, for example: al-Bukhari M. Sahih al-bukhari [Code of Hadith of Imam al-Bukhari]. In 5 vols. Beirut: al-Maqtaba al-‘asriyya, 1997. V. 4. S. 1752, hadith No. 5456; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Discovery by the Creator (for a person in understanding the new) through comments on the set of hadiths of al-Bukhari]. In vol. 18, Beirut: al-Kutub al-‘ilmiyyah, 2000, vol. 12, pp. 720–722, hadith no. 5456 and commentary on it. Also hadeeth from Jabir; St. X. Muslim. See: an-Naisaburi M. Sahih Muslim [Code of Hadith of Imam Muslim]. Riyadh: al-Afkyar ad-dawliya, 1998. S. 841, hadith No. 133–(2033). See also: as-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiya, 1990. p. 35, hadith no. 478, “sahih.”

For details see: al-Naisaburi M. Sahih Muslim [Code of Hadith of Imam Muslim]. Riyadh: al-Afkyar al-dawliya, 1998, p. 162, hadiths no. 120-(374) and no. 121-(374); al-Nawawi Ya. Sahih Muslim bi sharh al-Nawawi [Collection of hadiths of Imam Muslim with comments by Imam al-Nawawi]. At 10 vol., 6 pm Beirut: al-Kutub al-‘ilmiya, [b. G.]. T. 2. Part 4. S. 69, 70, hadiths No. 120–(374) and No. 121–(374) and explanations to them; Abu Dawud S. Sunan abi Dawud [Collection of Hadith of Abu Dawud]. Riyadh: al-Afkyar al-dawliya, 1999, p. 415, hadith no. 3760, "sahih"; at-Tirmizi M. Sunan at-tirmizi [Code of Hadith of Imam at-Tirmizi]. Riyadh: al-Afkyar al-dawliya, 1999, p. 313, hadith no. 1847, "sahih".

The hadith, which says that the Prophet Muhammad performed a small ablution (wudu') before eating and after eating, is not reliable. See: Abu Dawud S. Sunan abi Dawud [Collection of Hadith of Abu Dawud]. Riyadh: al-Afkyar ad-dawliyya, 1999. S. 415, hadith No. 3761, “da‘if”; at-Tirmizi M. Sunan at-tirmizi [Code of Hadith of Imam at-Tirmizi]. Riyadh: al-Afkyar ad-dawliya, 1999. S. 313, hadith No. 1846, “da‘if”.

For example: “Verily, Allah (God, Lord) loves sincerely repentant and loves those who purify [attentive in observing spiritual and physical purity]” (see Holy Quran, 2:222); “Allah (God, Lord) loves those who try to be [to the best of their ability and ability] extremely pure” (see Holy Quran, 9:108).

Since viruses and bacteria are constantly mutating to be more viable and persistent, in the 21st century new types of them have appeared that did not exist in the 6th-7th centuries and which can cause significant harm to the body if hygiene rules are not followed.

See: at-Tirmidhi M. Sunan at-tirmidhi [Code of Hadith of Imam at-Tirmidhi]. Beirut: Ibn Hazm, 2002. S. 554, Hadith No. 1865, "Hasan"; at-Tirmizi M. Sunan at-tirmizi [Code of Hadith of Imam at-Tirmizi]. Riyadh: al-Afkyar al-dawliya, 1999, p. 315, hadith no. 1860, "sahih".

See: an-Nasai A. Sunan [Collection of Hadith]. Riyadh: al-Afkyar ad-dawliya, 1999. S. 454, hadiths no. 4328, 4329, both "sahih".

See: al-Bukhari M. Sahih al-bukhari [Code of Hadith of Imam al-Bukhari]. In 5 vols. Beirut: al-Maqtaba al-‘asriyya, 1997. Vol. 4. S. 1776, Hadiths No. 5520 and 5524; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Discovery by the Creator (for a person in understanding the new) through comments on the set of hadiths of al-Bukhari]. In vol. 18, Beirut: al-Kutub al-‘ilmiya, 2000, vol. 12, p. 809, hadith no. 5520; ibid. 9. S. 611, hadith no. 4219; al-Naisaburi M. Sahih Muslim [Code of Hadith of Imam Muslim]. Riyadh: al-Afkyar al-dawliya, 1998. S. 805, hadith no. 36–(1941).

See: al-Nasai A. Sunan. S. 454, Hadith No. 4330, Sahih.

See, for example: al-Bukhari M. Sahih al-bukhari [Code of Hadith of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maqtaba al-‘asriyya, 1997. V. 4. S. 1776, hadith No. 5519; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. T. 12. S. 798, 799, Hadith No. 5511, 5512; ibid S. 809, hadith no. 5519; An-Naisaburi M. Sahih Muslim. S. 805, Hadith No. 38–(1942).

For more details on the topic, see, for example: al-Nawawi Ya. Sahih Muslim bi sharh al-Nawawi [Collection of hadiths of Imam Muslim with comments by Imam al-Nawawi]. At 10 vol., 6 pm Beirut: al-Kutub al-‘ilmiya, [b. G.]. T. 7. Ch. 13. S. 95, 96; Majduddin A. Al-ihtiyar li ta'lil al-mukhtar [Choice to explain the chosen]. In 2 volumes, 4 hours. Cairo: al-Fiqr al-‘arabi, [b. G.]. T. 2. Part 4. S. 14; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 vols. T. 12. S. 809–814; al-‘Aini B. ‘Umda al-kari sharh sahih al-bukhari [Support of the reader. Commentary on the collection of hadiths of al-Bukhari]. In 25 vols. Beirut: al-Kutub al-‘ilmiya, 2001, vol. 21, pp. 189, 190.

عن أبي موسى عن النبي صلى الله عليه وسلم قال كل عين زانية والمرأة إذا
استعطرت فمرت بالمجلس فهي كذا وكذا يعني زانية

From Abu Musa from the Prophet (sallallahu alayhi wa sallam) it is transmitted: “Each eye is an adulterer, and a woman, when she passes by an assembly [of men], using incense, she is such and such, that is, an adulterer” (at- Tirmizi).

أي كل عين نظرت إلى أجنبية عن شهوة فهي زانية

“That is, every look directed at a strange woman with passion is an adulterer.”

The hadith means that if a woman specifically used incense to attract the attention of men, then she committed a sin, and if she used them without this intention, then she committed an undesirable act, and not a forbidden one (haram).

Therefore, Imam ar-Ramli says in Nihayat al-Muhtaj:

أما المرأة فيكره لها الطيب والزينة وفاخر الثياب عند إرادتها حضورها

“As for a woman, it is undesirable for her to use incense, dress beautifully and expensively when she wants to attend Friday prayers (Juma).

And this meaning is confirmed by another authentic hadeeth:

أيما امرمأة استعطرت فمرّت على قوم ليجدوا ريحها فهي زانية

“Any woman who used incense to pass by a man so that they could smell her is an adulteress” (Ibn Hibban, Hakim, an-Nasai).

And from this we understand that if a woman uses incense and dresses beautifully in order to attract attention and please men, then by this she will commit a sin. Otherwise, it will be undesirable (makruh).

وقل للمؤمنات يغضضن من أبصارهن ويحفظن فروجهن ولا يبدين زينتهن إلا ما ظهر منها

Meaning: “Tell the believing women to lower their eyes and guard their genitals. Let them not show off their adornments, except for those that are visible ”(Sura An-Nur, verse 31).

We must consider that the command to keep the sexual organs from sin is preceded by the command to keep the gaze from sin. So the Prophet (sallallahu alayhi wa sallam) said:

النظر سَهْم من سهام إبليس مسموم فمن غضّ بصره أورثه الله الحلاوة في قلبه

“The gaze is an arrow from the poisoned arrows of Iblis. And whoever keeps his eyes, Allah will endow him with the sweetness [of faith] in his heart.

And Imam al-Kurtubi, interpreting this verse, quotes the words of one of the great interpreters of the Koran from among the Salaf - Mujahid:

وقال مجاهد: إذا أقبلت المرأة جلس الشيطان على رأسها فزيّنها لمن ينظر؛ فإذا
أدبرت جلس على عجزها فزينها لمن ينظر

“When a woman comes towards her, the shaitan sits on her head, embellishing her for the one who looks at her; and when she passes by, she sits on her backside, embellishing her for the one who looks at her.

Therefore, a Muslim woman should strive to ensure that, wittingly or unwittingly, she does not become an instrument of Satan to tempt men.

As for the words of the Almighty (meaning): “Let them not show off their embellishments, except for those that are visible”, - then Ibn Kathir interprets the words "which are visible" as follows:

أي: لا يظهرن شيئاً من الزينة للأجانب، إلا ما لا يمكن إخفاؤه

“That is, let him not show anything of his beauty to strange men, except for what cannot be hidden.”

And in understanding what “cannot be hidden” means, the interpreters of the Qur'an differed: those who considered it obligatory to cover the whole body believed that women's clothing was meant, while others believed that it was the face and hands.

The beauty and attractiveness that a woman is endowed with, she should direct to her husband, and for strange men she should be hidden as much as possible. A bad innovation of our time is the situation when a woman at home dresses plainly and untidy, but, when she is about to go out, she begins to embellish herself and “induces a marafet”. For whom does she decorate herself? Who uses cosmetics? Who wants to look beautiful in front of? The answer is obvious: in front of strange men

Abu Ali al-Ash'ari, Hafizahullah

Fourth hadith

عن أبي موسى عن النبي صلى الله عليه وسلم قال كل عين زانية والمرأة إذا استعطرت فمرت بالمجلس فهي كذا وكذا يعني زانية

From Abu Musa from the Prophet (peace and blessings of Allaah be upon him) it is transmitted: “Every eye is an adulterer, and a woman, when she passes by an assembly [of men], using incense, she is such and such, that is, an adulteress” . The hadith is reported by at-Tirmidhi.

Words "every eye is an adulterer" The author of Tuhfat al-Ahwazi interprets as follows:

أي كل عين نظرت إلى أجنبية عن شهوة فهي زانية

“That is, every look directed at a strange woman with passion is an adulterer.”

The hadith means that if a woman specifically used incense to attract the attention of men, then she committed a sin, and if she used them without this intention, then she committed an undesirable act, and not a forbidden one (haram).

Therefore, Imam ar-Ramli says in Nihayat al-Muhtaj:

أما المرأة فيكره لها الطيب والزينة وفاخر الثياب عند إرادتها حضورها

“As for a woman, it is undesirable for her to use incense, dress beautifully and expensively when she wants to attend Friday prayers (Juma).

And this meaning is confirmed by another authentic hadeeth:

أيما ارمأة استعطرت فمرّت على قوم ليجدوا ريحها فهي زانية

"Any woman who used incense to get past a man so they could smell her is an adulteress." The hadith is reported by Ibn Hibban, al-Hakim, an-Nasa'i.

And from this we understand that if a woman uses incense and dresses beautifully in order to attract attention and please men, then by this she will commit a sin. Otherwise, it will be undesirable (makruh).

وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا

Meaning: “Tell the believing women to lower their eyes and guard their genitals. Let them not show off their adornments, except those that are visible” (24:31).

We must consider that the command to keep the sexual organs from sin precedes the command to keep the gaze from sin. Therefore, the Prophet, may Allah bless him and grant him peace, said:

النظر سَهْم من سهام إبليس مسموم فمن غضّ بصره أورثه الله الحلاوة في قلبه

“The gaze is an arrow from the poisoned arrows of Iblis. And whoever keeps his eyes, Allah will endow him with the sweetness [of faith] in his heart.

And Imam al-Kurtubi, interpreting this verse, quotes the words of one of the great interpreters of the Koran from among the Salaf - Mujahid:

وقال مجاهد: إذا أقبلت المرأة جلس الشيطان على رأسها فزيّنها لمن ينظر؛ فإذا أدبرت جلس على عَجُزها فزيّنها لمن ينظر

“When a woman comes towards her, the shaitan sits on her head, embellishing her for the one who looks at her; and when she passes by, she sits on her backside, embellishing her for the one who looks at her.

Therefore, a Muslim woman should strive to ensure that, wittingly or unwittingly, she does not become an instrument of Satan to tempt men.

As for the words of the Almighty (meaning): “Let them not show off their embellishments, except for those that are visible”, - then Ibn Kathir interprets the words "which are visible" as follows:

أي: لا يظهرن شيئاً من الزينة للأجانب، إلا ما لا يمكن إخفاؤه

“That is, let him not show anything of his beauty to strange men, except for what cannot be hidden.”

And in understanding what “cannot be hidden” means, the interpreters of the Qur'an differed: those who considered it obligatory to cover the whole body believed that women's clothing was meant, while others believed that it was the face and hands.

The beauty and attractiveness that a woman is endowed with, she should direct to her husband, and for strange men she should be hidden as much as possible. A bad innovation of our time is the situation when a woman at home dresses plainly and untidy, but, when she is about to go out, she begins to embellish herself and “induces a marafet”. For whom does she decorate herself? Who uses cosmetics? Who wants to look beautiful in front of? The answer is obvious: before strangers men.

Abu Ali al Ash'ari