1/757 ــ عن أنسٍ رضي الله عنه أنَّ رسول الله «كانَ يتنَفَّسُ في الشَّرَابِ ثَلاثاً». متفق عليه.
757/1 - Anas (may Allah be pleased with him) reported: “The Prophet (may Allah’s peace and blessings be upon him) used to breathe three times while drinking.” [Narrated by Al-Bukhāri and Muslim]
يعني: يَتَنَفَّسُ خَارِجَ الإناءِ.
This means he would breathe outside the vessel.
2/758 ــ وعن ابنِ عباسٍ رضي الله عنهما قال: قال رسول الله صلى الله عليه وسلم: «لاَ تَشْرَبُوا وَاحِداً كَشُربِ البَعِيرِ، ولكِنِ اشْرَبُوا مَثْنىٰ وَثُلاثَ، وَسَمَّوا إذا أَنْتُمْ شَرِبْتُمْ، وَاحْمَدُوا إذا أَنْتُمْ رَفَعْتُمْ». رواه الترمذي وقال: حديث حسن[3].
758/2 - Ibn ‘Abbās (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Do not drink in a single gulp like a camel; rather, drink in two or three (gulps). Mention the name of Allah upon drinking, and praise Him after drinking.” [Narrated by Al-Tirmidhi; he classified it as sound] [3]
3/759 ــ وعن أبي قَتَادَةَ رضي الله عنه أن النبيَّ «نَهَىٰ أن يُتَنَفَّسَ في الإناءِ». متفقٌ عليه.
759/3 - Abu Qatādah (may Allah be pleased with him) reported: “The Prophet (may Allah’s peace and blessings be upon him) forbade breathing into the vessel.” [Narrated by Al-Bukhāri and Muslim]
يعني: يُتَنَفَّسُ في نفْسِ الإناءِ.
Meaning in the same vessel (one is drinking from).
1) السُّنّة في الشرب أن يشرب ثلاثاً من الإناء، فإنه كما أخبر النَّبيُّ صلى الله عليه وسلم : «هو أهنأ وأمرأُ وأبرأُ». رواه أبو داود.
1) The Sunnah in drinking is that one drinks three times from the vessel, for the Prophet (may Allah’s peace and blessings be upon him) said: “It is more wholesome, thirst-quenching, and healthier.” [Narrated by Abu Dāwūd]
2) دعوة الشريعة إلىٰ حفظ صحة الأبدان، فإذا جاء الماء دفعةً واحدة ربما يضرّ، أما إذا أرسله مراسلة علىٰ مرات، كان هذا أبرأ في إزالة العطش، وأبعد عن الأذىٰ.
2) The Shariah calls for maintaining physical health. If water is drunk all at once, it may cause some harm. Yet, if it is drunk some at a time, this is better in quenching one’s thirst and further from causing harm.
4/760 ــ وعن أنسٍ رضي الله عنه أنَّ رسولَ الله أُتِيَ بِلبَنٍ قد شِيبَ بِمَاءٍ، وعَنْ يَمِينِهِ أَعْرَابيٌّ، وعَنْ يسَارِهِ أبو بكرٍ رضي الله عنه ، فشَرِبَ، ثُمَّ أَعْطىٰ الأعْرَابِيَّ، وقال: «الأَيْمَنُ فَالأَيْمَنُ». متفقٌ عليه. قوله: «شِيبَ» أي: خُلِطَ.
760/4 - Anas ibn Mālik (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) was brought milk mixed with water. A Bedouin was sitting on his right and Abu Bakr was sitting on his left. He drank and then gave it to the Bedouin and said: “The one on the right (first) and then the next on the right.” [Narrated by Al-Bukhāri and Muslim]
5/761 ــ وعن سهلِ بنِ سعدٍ رضي الله عنه أنَّ رسولَ الله أُتِيَ بِشرابٍ، فَشَرِبَ مِنْهُ وعَنْ يَمِينِهِ غُلامٌ، وعن يَسَارِهِ أَشْيَاخٌ، فقال للغُلامِ: «أَتَأْذَنُ لي أَنْ أُعْطِيَ هؤُلاَءِ؟» فقال الغلامُ: لا والله، لا أُوثِرُ بِنَصِيبي مِنكَ أَحَداً، فَتَلَّهُ رسولُ الله صلى الله عليه وسلم في يدِه. متفق عليه.
761/5 - Sahl ibn Sa‘d (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) was given a drink, and he drank from it. There was a boy on his right and old men on his left. He said to the boy: “Do you allow me to give it to these?” The boy said: “No, by Allah, O Messenger of Allah. I will not prefer anyone over myself with my share from you.” So, the Messenger of Allah (may Allah’s peace and blessings be upon him) put it in his hand. [Narrated by Al-Bukhāri and Muslim]
قوله: «تَلَّهُ» أَيْ: وَضًعهُ، وهذا الغُلامُ هو ابْنُ عباس رضي الله عنهما.
The boy was Ibn ‘Abbās (may Allah be pleased with him).
1) حرص النَّبيِّ صلى الله عليه وسلم علىٰ التيامن في كلّ أمره وشأنه، كما قالت عائشة رضي الله عنها: «كان يعجبه التيامن في كلِّ شيء».
1) The Prophet (may Allah’s peace and blessings be upon him) was keen to begin with the right in all his affairs, as reported by ‘Ā’ishah (may Allah be pleased with her): “He used to prefer the right side in everything.”
2) النَّبيُّ صلى الله عليه وسلم قدَّم المفضول علىٰ الفاضل، لأن أبا بكر رضي الله عنه أفضل من الأعرابي بلا شك، لكن التيامن هو السُّنّة. والموفّق من عباد الله من يجعل السنّة النبوية حاكمة في حياته، وباعثةً علىٰ أقواله، وأفعاله، وأحواله.
2) The Prophet (may Allah’s peace and blessings be upon him) gave precedence to the less meritorious over the more meritorious, as Abu Bakr was undoubtedly more meritorious than the Bedouin. Yet, beginning with the right is the Sunnah. A fortunate person would make the Prophet’s Sunnah govern all his life and be the motive behind his speech, actions, and conditions.
شاع بين أهل العلم قولهم: «لا إيثار في القربات»، كما سبق نقله عن النووي ــ رحمه الله تعالىٰ ــ، لكن يرىٰ بعض المحققين من العلماء جواز الإيثار بها.
There is a common saying among the scholars that “there should be no altruism in acts of piety”, as previously quoted from Al-Nawawi (may Allah have mercy upon him). However, some verifying scholars maintained that such altruism is permissible.
قال العلامة ابن القيم ــ رحمه الله تعالىٰ ــ في كتابه الجامع النافع (زاد المعاد في هدي خير العباد) عند ذكره فوائد غزوة الطائف: «ومنها : كَمَالُ مَحَبّةِ الصِّدِّيقِ لَهُ.. وَلهذا نَاشَدَ الْمُغِيرَةَ أَنْ يَدَعَهُ هُوَ يُبَشّرُ النّبِيّ صلى الله عليه وسلم بِقُدُومِ وَفْدِ الطّائِفِ... وَهَذَا يَدُلّ عَلَى أَنّهُ يَجُوزُ لِلرّجُلِ أَنْ يَسْأَلَ أَخَاهُ أَنْ يُؤْثِرَهُ بِقُرْبَةٍ مِنْ القُرَبِ، وَأَنّهُ يَجُوزُ لِلرّجُلِ أَنْ يُؤْثِرَ بِهَا أَخَاهُ، وَقَوْلُ مَنْ قَالَ مِنْ الْفُقَهَاءِ: لَا يَجُوزُ الْإِيثَارُ بِالْقُرَبِ، لَا يَصِحّ. وَقَدْ آثَرَتْ عَائِشَةُ عُمَرَ بْنَ الْخَطّابِ بِدَفْنِهِ فِي بَيْتِهَا جِوَارَ النّبِيّ صلى الله عليه وسلم، وَسَألَهَا عُمَرُ ذَلِكَ... فَإِذَا سَأَلَ الرّجُلُ غَيْرَهُ أَنْ يُؤْثِرَهُ بِمَقَامِهِ فِي الصّفّ الْأَوّلِ لَمْ يُكْرَهُ لَهُ السّؤَالُ وَلَا لِذَلِكَ الْبَذْلُ... وَمَنْ تَأَمّلَ سِيرَةَ الصّحَابَةِ وَجَدَهُمْ غَيْرَ كَارِهِينَ لِذَلِكَ... وَهَلْ هَذَا إلّا كَرَمٌ وَسَخَاءٌ وَإِيثَارٌ عَلَى النّفْسِ بِمَا هُوَ أَعْظَمُ مَحْبُوبَاتِهَا تَفْرِيحاً لِأَخِيهِ الْمُسْلِمِ، وَتَعْظِيمًا لِقَدْرِهِ... وَتَرْغِيباً لَهُ فِي الْخَيْرِ...» ا هـ. ملخصاً.
In his book "Zād al-Ma‘ād Fi Hady Khayr al-‘Ibād", the erudite scholar Ibn al-Qayyim (may Allah have mercy upon him), in the course of listing the benefits of the battle of Taif, said: “These include the complete love felt by Abu Bakr for him... Hence, he appealed to Al-Mughīrah to let him convey to the Prophet (may Allah’s peace and blessings be upon him) the good news that the delegation of Taif was coming... This indicates that it is permissible for a man to ask his brother to prefer him with regard to some pious act, and it is permissible for the other person to do so. Incorrect is the scholarly view declaring such preference impermissible. ‘Ā’ishah gave precedence to ‘Umar ibn al-Khattāb as she allowed him to be buried in her house beside the Prophet (may Allah’s peace and blessings be upon him). He asked her for that... So, if someone asks someone else to give precedence to him and let him stand in the first row, this request is not disliked, nor is granting it. If we ponder the Companions’ life, we will find that they did not dislike that. Indeed, this is nothing but generosity and altruism by giving what is dearest to oneself just to make a fellow Muslim happy, show appreciation for him... and endear good things to him...” End quote [summarized].