Shama-il Tirmidhi Chapter 29 Hadith 188 - 189

Hadith 188

Abdullah ibn Jaafar radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam ate Qith’thaa (cucumbers) with dates.

Commentary
Cucumber has a cold effect and dates have a hot one. By combining the two it becomes mild. From this hadith we gather that it is recommended that the effect (hot or cold) of things eaten should be taken into consideration. Cucumber is insipid and tasteless, and dates are sweet which results in the cucumber also tasting sweet.

Hadith 189

Aisha radiyallah anha reports that, Rasoolullah sallallahu alaihe wasallam ate watermelon with fresh dates.

Commentary
In Tirmidhi and other narrations, in explaining this, Sayyidina Rasoolullah sallallahu alaihe wasallam also said, The cold effect of one removes the heat of the other, and the heat of one removes the cold effect of the other.

Shama-il Tirmidhi Chapter 29 Hadith 190 - 191

Hadith 190

Anas radiyallahu anhu says, I saw Rasoolullah sallallahu alaihe wasallam eat together musk-melon and dates.

Commentary
Some ulama have translated this also as watermelon’ instead of musk-melon, the reason being, as in the first narration, here also the cold effect is intended. But it is clear that musk-melon is meant here. The reason for eating dates is also that it gives the melon a sweeter taste. It is not necessary that one’s benefit be gauged everywhere. It is possible that this is due to some other benefits. According to this humble servant the eating of watermelon with dates has its own benefit and that is to create evenness in the effect of both, so that it becomes mild. The eating of musk-melon with dates has its own benefit and that is that if the melon is insipid and tasteless, many a time, due to it being insipid sugar is mixed before it is eaten. Therefore it is not necessary to give the same reasons for both watermelon and musk-melon.

Hadith 191

Aisha radiyallahu anha says, Rasoolullah sallallahu alaihe wasallam ate watermelon with fresh dates.

Shama-il Tirmidhi Chapter 29 Hadith 192

Abu Hurairah radiyallahu anhu reports, When the people saw (picked their) new fruit, they used to come and present it to Rasoolullah sallallahu alaihe wasallam. Rasoolullah sallallahu alaihe wasallam then recited this du’aa:

Transliteration: Allahumma baarik lana fi thimaa-rina wa-baarik lanaa fi madinatinaa wa-baarik lanaa fi saa-'i-naa wa-fi muddinaa-Allahumma-inna Ebraahima 'ab-duka wa-kha-li-luka wa-nabiy-yuka wa-inna ab-duka wa-nabiy-yuka wa-in-nahu da'aa-ka li-makkata wa-inni ad'u-ka lil-madinati bi-mith-li maa da'aaka bihi li-makkata wa-mith-lahu ma'a-hu.

Translation: O Allah! Bless us in our fruits. Bless us in our city. Bless us in our Saa’, and bless us in our Mudd’ (these are two measures used in Madinah to measure dates, etc.). O Allah verily Ibrahim alaihis salaam is Your servant, friend and Nabi (since it was an occasion for humbleness Sayyidina Rasoolullah sallallahu alaihe wasallam did not mention here his being the habib - beloved - of Alah.) And (whatever) he has supplicated to You for (colonising) Makkah. (Which is mentioned in the aayah, ...so incline some hearts of men that they may yearn towards them, and provide Thou them with fruits in order that they may be thankful. - Surah Ibrahim, 37) I supplicate the same to You for Madinah.’

He then called a small child, to whom he gave that fruit.

Shama-il Tirmidhi Chapter 29 Hadith 193 - 194

Hadith 193

Rubayyi bint Mu’awwidh ibn Afraa radiyallahu anha says, My uncle Mu’aadh ibn Afraa sent me with a plate of fresh dates, which had small cucumbers on it, to Rasoolullah sallallahu alaihe wasallam. Rasoolullah sallallahu alaihe wasallam relished cucumbers. I took this to him. At that time some jewellery had been sent to Rasoolullah sallallahu alaihe wasallam from Bahrain. He took a handful from it and gave it to me.

Commentary
Besides the previously mentioned benefits of cucumbers and dates, it makes the body plump too. Sayyiditina Aisha radiyallahu anha relates that, After my marriage, when the time came for me to go and live with Rasoolulla sallallahu alaihe wasallam, my mother thought I be a bit plump and my build become better. She gave me cucumbers and dates to eat. As a result my body became nice and plump.

It is related in a weak hadith that Sayyiditina Aisha radiyallahu anha said that Sayyidina Rasoolullah sallallahu alaihe wasallam ate cucumber with salt. It is possible that he at times ate it with salt and at times with dates. Sometimes one prefers something that is sweet and at other times a thing that is salty.

Hadith 194

Rubayyi bint Mu’awwidh ibn Afraa radiyallahu anha said, I took a plate of fresh dates and small cucumbers to Rasoolullah sallallahu alaihe wasallam. He gave me a handful of jewellery, or a handful of gold.

Commentary
This is the same hadith mentioned above. Here it is mentioned briefly. The narrator doubts if it was jewellery or gold.

Shama-il Tirmidhi Chapter 30 Hadith 195

Aisha radiyallahu anha says, The drink most liked by Rasoolullah sallallahu alaihe wasallam was that which was sweet and cold.

Commentary
Apparently cold and sweet water is mentioned here. In the narration mentioned by Abu Dawood and others it is clearly stated, and there also may be a probability that sharbat of honey or nabeedh of dates are meant, as has been mentioned in the chapter on the cup of Sayyidina Rasoolullah sallallahu alaihe wasallam. Sayyidina Rasoolullah sallallahu alaihe wasallam did not pay much attention to food. Whatever was available was eaten, but sweet and cold water was given importance. Sweet water was brought for Sayyidina Rasoolullah sallallahu alaihe wasallam from a place called Suqya, which is a few kilometres from Madinah. Sayyidina Rasoolullah sallallahu alaihe wasallam also added the following du’aa in the words of Dawood alaihis salaam, that O’ Allah grant me such love for You, which is more beloved to me than my life, wealth, wife, children, and cold water.

Shama-il Tirmidhi Chapter 30 Hadith 196

Ibn Abbas radiyallahu anhu reports, Khalid ibn Waleed and I both accompanied Rasoolullah sallallahu alaihe wasallam to the house of Maymunah. (Ummul Mu’mineen, Maymunah radiyallahu anha was the maternal aunt of both). She served milk in a vessel. Rasoolullah sallallahu alaihe wasallam drank from it. I was on his right and Khalid ibn Waleed on his left. Rasoolullah sallallahu alaihe wasallam said the right of drinking is now yours (as you are on the right). If you so wish you could give your right to Khalid. I replied that I would give no one preference from your left over. After that Rasoolullah sallallahu alaihe wasallam said, Whenever Allah feeds one something, this du’aa should be recited:

Allahumma baarik lanaa fihi wa-at’imanaa khayram minhu.

(Translation: O’ Allah grant us barakah in it, and feed us something better than it.)

Whenever Allah gives someone milk to drink one should read:

Allahumma baarik lanaa fihi wa-zidnaa minhu.

(Translation: O’ Allah grant us barakah in it and increase it for us.)

Sayyidinaa Ibn Abbas radiyallahu anhu says that after having something Rasoolullah sallallahu alaihe wasallam made du’aa for something better than it. And after drinking milk he taught to make du’aa for the increase of it, because Rasoolullah sallallahu alaihe wasallam said, There is nothing that serves both as food and water excepting milk.

Commentary
Sayyidina Rasoolullah sallallahu alaihe wasallam chose to give the milk first to Sayyidina Ibn Abbas radiyallahu anhu because he was sitting on the right, and Sayyidina Khalid ibn Waleed radiyallahu anhu on the left. As is mentioned in many ahaadith that the cup etc. should be passed from right to left, Sayyidina Rasoollullah sallallahu alaihe wasallam requested the giving of preference to Sayyidina Khalid ibn Waleed radiyllahu anhu, as he was elder. It was also intended to educate Sayyidina Ibn Abbas radiyallahu anhu that, though it was his right, it is better to give an elder preference. But the love Sayyidina Ibn Abbas radiyallahu anhu had for Sayyidina Rasoolullah sallallahu alaihe wasallam naturally made him not give up this right for the left over milk of Sayyidina Rasoolullah sallallahu alaihe wasallam.

Shama-il Tirmidhi Chapter 31 Hadith 197

Ibn Abbas radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam drank Zam-zam water while he was standing.

Commentary
Sayyidina Rasoolullah sallallahu alaihe wasallam has prohibited the drinking of water whilst standing. This shall be discussed in the commentary of the next hadith. For this reason some ulama have prohibited the drinking of Zam-zam also whilst standing. They say that he drank it whilst standing because of the huge crowds and the rush, or as a concession. The well-known view of the ulama is that Zam-zam is not included in this prohibition. It is better to stand and drink it.

Shama-il Tirmidhi Chapter 31 Hadith 198 - 199

Hadith 198

Amr ibn Shu’aib radiyallahu anhu relates from his father, and he from his (Amr’s) grandfather, that he said, I had seen Rasoolullah sallallahu alaihe wasallam drinking water whilst standing and also whilst sitting.

Commentary
There are many narrations mentioned wherein Sayyidina Rasoolullah sallallahu alaihe wasallam prohibited the drinking of water whilst standing. A narration of Sayyidina Abu Hurairah radiyallahu anhu is mentioned in Sahih Muslim that Sayyidina Rasoolullah sallallahu alaihe wasallam said, No person should stand and drink water, and if one forgetfully stood and drank it, it should be vomited out. Some ulama have summed both the deed and the prohibition in a few ways. Some ulama are of the opinion that the prohibition came later and repeals the previous law. Some ulama hold the opposite view that the narrations where he stood and drank water repeals the one that prohibits it. According to a well-known saying, the prohibition is not that of a Shar’ee or unlawful nature, but as an etiquette. It is also a blessing and kindness. Ibn Qayyim and others have mentioned the harm that standing and drinking causes. In short, Sayyidina Rasoolullah sallallahu alaihe wasallam standing and drinking shows it being permissible to do so, and that it is not haraam to stand and drink water. It is best not do so, as this is against the recommended practice and one will be committing a makrooh act by doing so.

Hadith 199

Ibn Abbas radiyallahu anhu says, I gave Rasoolullah sallallahu alaihe wasallam Zam-zam water to drink. He stood and drank it.

Commentary
This has been discussed in the first hadith of this chapter.

Shama-il Tirmidhi Chapter 31 Hadith 200

Nazzaal ibn Sabrah rahmatullahi alaihe says that while he was with Sayyidina Ali in the courtyard (of the Masjid at Kufah), water was brought in a clay pot to him. He took some water in his palms, washed his hands, gargled his mouth, put water in his nose (cleaned it), then made masah of his face, hands and head. Thereafter he stood and drank from it. Then said, This is the wudhu of a person who is in a state of wudhu. I had observed Rasoolullah sallallahu alaihe wasallam perform (wudhu) in this manner.

Commentary
This hadith is mentioned in brief. The full narration is mentioned in Mishkat from Bukhari. In this hadith it may be possible that in reality he only made masah of the face, hands, etc. And did not actually wash them. To call this wudhu will be metaphorical.

The feet are not mentioned here but presumably he did masah of them also.

Another elucidation may be that in this hadith the washing of the limbs lightly has been metaphorically explained as masah.

This explanation is supported by some narrations where, instead of masah, washing of the face and hands and also the washing of the feet is mentioned. In this case the renewal of wudhu is meant. This exposition is best according to this humble servant.

We also find from this hadith that it is permissible to stand and drink the left over water after wudhu. The permissibility of drinking this water and the water of Zam-zam while standing is mentioned in the kitaabs of fiqh (jurisprudence). Allaamah Shaami has mentioned the experience of some Ulama that it is a tested and proved antidote for diseases. Mulla Ali Qari has mentioned this act as meritorious in the commentary of the Shamaail.

Shama-il Tirmidhi Chapter 31 Hadith 201

Sayyidina Anas ibn Malik radiyallahu anhu relates that Rasoolullah sallallahu alaihe wasallam drank water in three breaths (i.e. in three gulps/sips) and used to say, It is more pleasing and satisfying in this manner.

Commentary
It has been prohibited to drink water in one gulp. The Ulama have written many harmful effects in drinking water in one breath. It especially weakens the muscles and nerves. It is also detrimental for the liver and stomach.

Shama-il Tirmidhi Chapter 31 Hadith 202

Sayyidina Ibn Abbas radiyallahu anhu says, Whenever Rasoolullah sallallahu alaihe wasallam drank water, he drank it in two breaths.

Commentary
In this hadith drinking water in two breaths is intended which apparently seems correct. Sayyidina Ibn Abbas radiyallahu anhu has stated in a hadith of the Prophet sallallahu alaihe wasallam, Do not drink water only in one breath, but drink it in two or three breaths. The minimum number of sips one can take is mentioned in this hadith. Sayyidina Rasoolullah sallallahu alaihe wasallam at times drank water in two sips to show that this was the minimum amount of gulps one could take. Another explanation may be this that in the hadith it meant that two breaths should be taken whilst drinking water. If two breaths are taken whilst drinking water, then all the water will naturally be drunk in three gulps. By this explanation there remains no contradiction between this and the last hadith.

Shama-il Tirmidhi Chapter 31 Hadith 203 - 204

Hadith 203

Sayyidatina Kabshah bint Thabit radiyallahu anha narrates, Rasoolullah sallallahu alaihe wasallam visited my home. A leather water bag was hanging there, Rasoolullah sallallahu alaihe wasallam stood and drank water from the mouth of the water bag. I got up and cut out the mouth (portion) of the bag.

Commentary
Imam Nawawi has mentioned two reasons from Imam Tirmizi for cutting the mouth portion of the water bag:

1. Tabarrukan (for barakah), because the mubaarak saliva of Sayyidina Rasoolullah sallallahu alaihe wasallam had come in contact with it and she wanted to keep it.

2. She did not want anybody else to drink from the same portion where Sayyidina Rasoolullah sallallahu alaihe wasallam had drank. The reason being respect and courtesy. It will be disrespectful if someone else drank from the same place. There are two things mentioned in this hadith. One is standing and drinking which has already been discussed in Hadith 4. The second is that it is reported in the Bukhari from Sayyidina Anas radiyallahu anhu that it has been prohibited to drink from the mouth of a water bag. Therefore we shall take this hadith to show the permissibility of doing so. It is related in a hadith that a person was drinking from a water bag and a snake came out from it. On hearing this Sayyidina Rasoolullah sallallahu alaihe wasallam forbade the drinking of water direct from a water bag.

According to this hadith, the drinking of water in this manner apparently seems to have taken place in the early period. A special note should be made here. One of the reasons of prohibiting the drinking of water in this manner is that every person’s mouth is not such that if it touches a water bag etc. it will not leave a smell. Certainly there are mouths whose saliva is a cure of diseases, and which is more tastier than everything in the world and creates more happiness than everything else. Therefore the drinking of Sayyidina Rasoolullah sallallahu alaihe wasallam from a water bag cannot be compared with others.

Hadith 204

Sayyidina Thumaamah ibn Abdullah radiyallahu anhu says, Sayyidina Anas ibn Malik drank water in three breaths, and claimed that Rasoolullah sallallahu alaihe wasallam also drank water in the same manner.

Shama-il Tirmidhi Chapter 31 Hadith 205 - 206

Hadith 205

Sayyidina Anas radiyallahu anhu reports, Rasoolullah sallallahu alaihe wasallam went to my mother, Umme Sulaim’s house. A leather water bag was hanging there. Rasoolullah sallallahu alaihe wasallam stood and drank water from it. Umme Sulaim radiyallahu anha stood up and cut off that portion of the bag.

Commentary
The same type of incident of Sayyidatina Kabshah radiyallahu anha has been related in another hadith. It is however difficult to sit and drink from a water bag which is hanging. These are things that are done in times of necessity. A few ahaadith reported on the incident of Sayyidatina Umme Sulaim radiyallahu anha that she said, while cutting off the mouth piece of the water bag from which Sayyidina Rasoolullah sallallahu alaihe wasallam had drank, No one shall put their mouth on it and drink from it again. We understand from this that she did it out of love and respect for Sayyidina Rasoolullah sallallahu alaihe wasallam.

Hadith 206

Sayyidina Sa’d ibn Abi Waqqaas radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam drank water while standing.

Commentary
This was not a habit, he did it now and then due to some reason. This has been discussed already.

Shama-il Tirmidhi Chapter 32 Hadith 207 - 208

Hadith 208

Thumaamah bin Abdullah radiyallahu anhu reports, Anas bin Maalik did not refuse itr, and used to say that Rasoolullah sallallahu alaihe wasallam never refused (the acceptance of) itr.

Hadith 207

Anas radiyallahu anhu says: Rasoolullah sallallahu alaihe wasallam had a ‘Sukkah’. He used a fragrance from it.

Commentary
The ulama give two meanings to the word ‘Sukkah’. Some say it is an itr box, in which itr is kept. In this case it will mean he used the fragrance from an itr box. My ustaadh rahmatullahi alaihe gave the above meaning.

Some ulama say it is a mixture of various fragrances. The author of Qaamus and others prefer this meaning, and have also written the full recipe of how it is made.

Shama-il Tirmidhi Chapter 32 Hadith 209

Ibn Umar radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam said, ‘Three things should not be refused: pillow; fragrance (itr-oil); and milk.

Commentary
These things are mentioned because it is not a burden upon the one who gives these presents and by refusing, one may at times offend the giver. All these things are included in those which are simple and does not burden the one that presents it. By pillow, some ulama say it means presenting a pillow, as it does not burden a person. Some ulama say that it is just for one’s use while sitting, lying, sleeping, leaning, etc.

Shama-il Tirmidhi Chapter 32 Hadith 210

Abu Hurayrah radiyallahu anhu narrates: Rasoolullah sallallahu alaihe wasallam said, The itr of a male is the fragrance of which spreads and has less colour in it (i.e. rose, kewrah etc.), and the itr of a female is that, which has more colour and less fragrance (hina, mendhi, za’faraan etc.).

Commentary
Males should use a fragrance that is masculine, as colour does not suit them. Women should use a feminine fragrance, which does not give off a strong fragrance, it must be such that its fragrance does not reach strangers.

Shama-il Tirmidhi Chapter 32 Hadith 211

Abu Uthman An-Nahdi (At-Taabi’ee) radiyallahu anhu relates that Rasoolullah sallallahu alaihe wasallam said: If one is given rayhaan, he should not refuse it, because it originates from Jannah.

Commentary
From this, is it only the rayhaan itself that is meant or other fragrant substances also included? The linguists give both meanings, and both may be intended here. Allah Ta’aala made an imitation of the fragrance of Jannah in this world, because this may be an incentive for the people towards Jannah, and also increase their desire and zeal for it. People are naturally attracted to something fragrant. What comparison can there be made with the original fragrance of Jannah. It shall have such a strong fragrance, that the distance of five hundred years will have to be covered to reach its source.

Shama-il Tirmidhi Chapter 32 Hadith 212

Jarir bin Abdullah Bajali radiyallahu anhu reports, I was presented to Umar (for an inspection). Jarir threw off his top shawl and walked in his lungi only (so that he could be inspected). Umar told him to take his top sheet (put it on) and address the people saying: I did not see anyone more handsome than Jarir besides what we have heard of Yusuf As-Siddiqe alaihis salaam.

Commentary
What we heard of Yusuf As-Siddiqe alaihis salaam shows that he must have been more handsome and beautiful than Sayyidina Jarir radiyallahu anhu. Otherwise it seems there was none more handsome than him (Sayyidina Jarir alaihis salaam). Sayyidina Umar radiyallahu anhu was making a detailed inspection of the army at the time of jihaad. Every soldier was inspected and Sayyidina Jarir radiyallahu anhu was among them. There are a few difficulties in this narration. But shall be omitted to keep the subject short. One of these difficulties is, that the beauty and handsomeness of Sayyidina Yusuf alaihis salaam is exempted here. We can openly say that the handsomeness of Sayyidina Rasoolullah sallallahu alaihe wasallam was more than that of Sayyidina Yusuf alaihis salaam. By not mentioning this, the handsomeness of Sayyidina Rasoolullah sallallahu alaihe wasallam is obviously exempted. Shah Waliyullah Dehlawi has mentioned that the handsomeness of Sayyidina Rasoolullah sallallahu alaihe wasallam was hidden. The other question is, what relevance has this narration with this chapter? An answer to this is that fragrance is a part of beauty. The more handsome the person, the more fragrance will be emitted from that person’s clothing and body. It is an accepted fact that Sayyidina Rasoolullah sallallahu alaihe wasallam was the handsomest among the creation, and it is an accepted fact that he was the most glittering among the moons, therefore a sweet fragrance emitting from him is natural.

Shama-il Tirmidhi Chapter 33 Hadith 213

Aisha radiyallahu anha relates that the speech of Rasoolullah sallallahu alaihe wasallam was not quick and continuous as that of yours. He spoke clearly, word for word. A person sitting in his company remembered what he said.

Commentary
The speech of Sayyidina Rasoolullah sallallahu alaihe wasallam was not of an abridged nature or was it fast, that nothing could be understood. He spoke calmly and clearly, word for word. A person sitting by him remembered what he said.

Shama-il Tirmidhi Chapter 33 Hadith 214

Anas ibn Maalik radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam (sometimes) repeated a word (as was necessary) thrice, so that his listeners understood well what he was saying.

Commentary
If what he was explaining was difficult or it was something that had to be given a thought, or if there were many people, he faced all three sides and repeated it to every side, so that those present understood well what he was said. Repeating a thing thrice was maximum. If saying a thing twice only sufficed, he only said it twice.