Cart

Provisions For The Hereafter (Abridged)

CHAPTER

Regarding His (Peace & Blessings of Allah be upon Him) Guidance in Preserving Health


Allah, Most High says:

“And eat and drink but waste not by extravagance.” [1]

So He instructed them to put in their bodies the food and drink which would sustain them, rather than eating and drinking excessively which is just excreted, and that the amount and the quality of it should be sufficient to benefit the body, so preservation of health is enshrined within these two words (i.e. quantity & quality). And because health and wellbeing are among the greatest of blessings- indeed general wellbeing is without exception the greatest of blessings- it is only fitting that you should preserve it.

This is why the Prophet (peace & blessings of Allah be upon Him) said:

“There are two blessings which many people lose: Health and free time (for doing good deeds).”[2] [1] Surah Al-A’raf 7:31

[2] Narrated by Al-Bukhari, At-Tirmidhi, Ibn Majah & Ahmad.

And it is reported by At-Tirmidhi and others in Marfu’ form:

“Whoever enjoyed good health in his body and safety among his people and had enough food for the day, it is as if he had gained possession of the whole world.” [1]

Also narrated by At-Tirmidhi in Marfu’ form is the Hadeeth:

“The first blessing about which the slave will be asked on the Day of Resurrection is that it will be said to him: “Did We not give you a healthy body? And did we not give you cold water to drink?” [2]

Due to this, some of the Salaf said regarding the Words of Allah:

“Then on that Day you shall be asked about the delights (you indulged in, in this world)!” [3]

That it (the delight) refers to health.

And Ahmad has narrated in a Marfu’ form:

“Ask Allah for certainty and well-being, for no one is given anything better after certainty than well-being.”[4] [1]Narrated by At-Tirmidhi, on the authority of ‘Abdullah Ibn Mihsan Al-Ansari, it contains in its Sanad ‘Amr Ibn Malik, who is declared weak by a number of scholars, including Abu Hatim Ar-Razi, Ibn ‘Adi and others. It also contains one Salamah Ibn ‘Ubaidillah, who is unknown, according to Imam Ahmad.

[2] Narrated by At-Tirmidhi, on the authority of Abu Hurairah (may Allah be pleased with him)

[3]Surah At-Takathur 102:8

[4] Narrated by Imam Ahmad, on the authority of Abu Bakr (may Allah be pleased with him)

So he has combined well-being in the Religion with well-being in worldly matters.

And in ‘Sunan An-Nasa’i’, it is reported in Marfu’ form: “Ask Allah for forgiveness, health and well-being, for no one is given anything after certainty better than well-being.” [1] These three things include removal of past evils by forgiveness, present evils by health and future evils by maintaining well-being.

It was not the custom of the Prophet (peace and blessing of Allah be upon him) to restrict himself to one type of food, because that is harmful, even if it is the best of food. Instead, he used to eat what was customary among the people of his land.

Anas ( may Allah be pleased with him) said: “The messenger of Allah (peace and blessings of Allah be upon him) never disparaged any food. If it appealed to him, he would eat it and if it did not, he would leave it.”[2] Whenever a person eats a food which he does not like, it is more harmful than beneficial to him.

He (peace and blessings of Allah be upon him) used to love meat (i.e. mutton) and his favourite part was the leg and the front portion of the sheep, because that is lighter and more easily digested.

He also used to like sweets and honey; and meat, sweets and honey are among the most beneficial foods.

He would eat all the fruits available in his land whenever they arrived and that is one of the ways of maintaining good health, because Allah, Most Glorified, in His Wisdom has placed fruits in every land which are a means of preserving the health of its people. And in most cases, when a person avoids eating fruit due to fear of illness, one finds that he is the sickest of people in body. And it has been authentically reported from him (peace and blessings of Allah be upon him) that he said:

“I do not eat while leaning.”[3] [1] Narrated by An-Nasa’i’, in ‘ ‘Amal Al-Yawmi Wal-Lailah’.

[2] Narrated by Al-Bukhari, Abu Dawud and Ahmad, on the authority of Abu Hurairah (may Allah be pleased with him)- not Anas (may Allah be pleased with him), as the author says.

[3]Narrated by Al-Bukhari, At-Tirmidhi, Ibn Majah, Abu Dawud, Ahmad and Ad-Darimi, on the authority of Abu Juhaifah ( may Allah be pleased with him)

And he (peace and blessings of Allah be upon him) said:

“I sit only as the slave sits, and I eat as the slave eats.” [1]

Leaning or supporting one’s weight (Ittika’) has been explained as meaning to sit cross-legged and it has been explained as meaning to lean on something and it has been explained as meaning to lean on one side. All three of these are considered Ittika’.

He used to eat with three fingers and that is the most beneficial way to eat. He used to drink honey mixed with cold water.

And it has been authentically reported from him that he prohibited drinking in a standing position and it has been authentically reported from him that he commanded who did so to vomit it out. [2] And it has been authentically reported from him that he drank while standing [3] and so it was said that the prohibition was abrogated and it was said that this made it clear that the prohibition was not one of Tahreem [4] and it was said that he drank standing out of necessity.

He used to take three breaths when drinking and he said:

“It is more thirst-quenching, healthier and more wholesome.”

That is, it is better to quench the thirst, healthier in that it frees one from thirst and more nourishing for the body when it enters it, and it mixes with it easily and it is tastier and more beneficial, as in Allah’s Words:

“Take it, and enjoy it without fear of any harm (as Allah has made it lawful).”[5] [1] Narrated by Abu Shaikh, on the authority of ‘A’ishah (may Allah be pleased with her) it contains in its Sanad one ‘Ubaidullah Ibn-Waleed Al-Wassafi, who is weak, according to Imam Ahmad, Yahya Ibn Ma’een and others.

[2] Narrated by Muslim and Ad-Darimi

[3] Narrated by Al-Bukhari, Muslim, An-Nasa’i, Ibn Majah and Ahmad.

[4] Tahreem: Strict forbiddance

[5] Surah An-Nisa’ 4:4

That is, delight in the result of it and enjoy the taste of it.

And At-Tirmidhi has narrated from the Prophet (peace and blessings of Allah be upon him) that he said:

“Do not drink in one breath as the camel does, but drink in two or three breaths and mention Allah’s Name when you drink and praise and thank Him when you finish.”[1]

And it is authentically reported from the Prophet (peace and blessings of Allah be upon him) that he said:

“Cover the drinking vessel and tie the waterskins, for there is a night in the year when a pestilence descends and it does not pass over any vessel without a cover or any waterskin which is not tied except that some of that disease goes into it.”[2]

Al-Laith Ibn Sa’d, one of the narrators said: “The non-Arabs in our community protect themselves against that night in Kanun Al-Awwal.”[3]

And it has been authentically reported from him (peace and blessings of Allah be upon him) that he ordered vessels to be covered even if it be only with a stick. [4]

And it has been authentically reported from him (peace and blessings of Allah be upon him) that he ordered his companions (may Allah be pleased with them) to mention Allah’s Name when covering vessels and tying waterskins and he prohibited them from drinking from the

[1] Narrated by At-Tirmidhi, on the authority of Ibn ‘Abbas (may Allah be pleased with him), it contains in  its Sanad one Yazeed Ibn Sinan Al-Jazari, who is described as weak by Ahmad Ibn Hanbal and Yahya Ibn Ma’een.

[2] Narrated by Muslim and Ibn Majah, on the authority of Jabir Ibn ‘Abdillah (may Allah be pleased with him)

[3] Kanun Al-Awwal: December.

[4] Narrated by Al-Bukhari and Muslim on the authority of Jabir Ibn ‘Abdillah (may Allah be pleased with him)

mouth of the waterskin[1] and from breathing and blowing into the water vessel and from drinking from cracked or chipped cups. [2]

He would not refuse perfume[3] and he said:

“Whoever is offered Raihan, he should not refuse it, because it is light to carry and it has a pleasant odour.”[4]

And in Abu Dawud and An-Nasa’i’s version: “Whoever is offered perfume.”

In Al-Bazzar’s ‘Musnad’, it is reported from him (peace and blessings of Allah be upon him) that he said:

“Verily, Allah is Good and He loves that which is good and He is Clean and He loves cleanliness and He is Kind and He loves kindness and He is Generous and He loves Generosity, so clean your doorways and your courtyards and do not imitate the Jews whoever collect their rubbish in their houses.”[5]

And regarding perfume, one special characteristic of it is that the angels like it and the devils flee from it and good souls love good souls and evil souls love evil souls, so:

[1] Narrated by Al-Bukhari, on the authority of Abu Hurairah (may Allah be pleased with him)

[2] Narrated by Abu Dawud, on the authority of  Abu Sa’eed Al-Kudri (may Allah be pleased with him), it contains in its chain of narrators one Qurrah Ibn ‘Abdir-Rahman, who is described as weak by Yahya Ibn Ma’een, Ibn Hibban, Ahmad Ibn Hanbal and others.

[3]Narrated by Al-Bukhari, on the authority of Anas Ibn Malik (may Allah be pleased with him)

[4] Narrated by Muslim, Abu Dawud, An Nasa’i and Ahmad, on the authority of Abu Hurairah (may Allah be pleased with him)

[5]Also narrated by At-Tirmidhi, on the authority of Sa’d Ibn Abi Waqqas, it contains in its Sanad one Khalid Ibn Ilyas, who is abandoned in Hadeeth, according to scholars.

“Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women). Good statements are for good people (or good women for good men) and good people for good statements (or good men for good women).”[1]

And although this may refer to men and women, it also includes deeds and words, foods and drinks, clothing and odours, either based upon the generality of its wording or by the generality of its meaning.

 

———————————————————***————————————————————

[1] Surah An-Nur 24:26

Chapter Taken From Ibn Al Qayyim’s “Provisions For the Hereafter”

Pages 470-476

Link for downloading PDF version of entire book:

https://www.kalamullah.com/Books/Zaad%20al-Maad.pdf