How authentic are the two following ahadeeth:
Narrated by A’esha, may Allah be pleased with her, that she said: “the first calamity for this nation after the prophet’s death is fullness of their stomachs; when their stomachs became full, they became obese and their hearts weakened and their desires became wild” Bukhari.
The prophet advised us not to eat everything we desire to eat. Narrated by Anas ben Malik, may Allah be pleased with him that the prophet said: “it is extravagance that one eats whatever he desire” Ibn majah.
Is there anything that forbids one to eat a lot, or not to be able to control how much he eats? Any hadeeth, verse, or a book about prohibiting extravagance in foods, or about the prophet’s way regarding foods and eating.Praise be to Allaah.
Firstly:
Gluttony is one of the greatest sins that lead to doom and it
causes many diseases and sicknesses, both spiritual and physical, because it
leads to sexual desire, then the desire for status and wealth in order to
fulfil the first two desires. Then that generates spiritual diseases such as
showing off, destructive envy (hasad), boastfulness and arrogance because of
being focused on worldly matters. In most cases that leads to evil and
immorality, all of it because of this desire. The Arabs of old said: The
stomach is the home of disease and restraint is the basis of the remedy.Allaah says (interpretation of the meaning):
“and eat and drink but waste not by extravagance,
certainly He (Allaah) likes not Al‑Musrifoon (those who waste by
extravagance)”[al-A’raaf 7:31]
The Sunnah encourages moderation in eating, and strongly
criticizes extravagance.The Prophet (peace and blessings of Allaah be upon him)
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
(2380); classed as saheeh by al-Albaani in al-Silsilah al-Saheehah
(2265).It was narrated that Naafi’ said: Ibn ‘Umar used not to eat
until a poor man was brought to eat with him. I brought a man in to eat with
him and he ate a great deal. He said: O Naafi’, do not let this man enter
upon me, for I heard the Messenger of Allaah (peace and blessings of
Allaah be upon him) say: “The kaafir eats in seven intestines.” Narrated by
al-Bukhaari (5393) and Muslim (2060).Al-Nawawi said, commenting on this hadeeth (14/25):
The scholars said: What the hadeeth means is to be content
wit little in this world and encouraging asceticism and contentment, in
addition to the fact that eating little is a good characteristic, and eating
a great deal is the opposite. As for the words of Ibn ‘Umar concerning the
poor man who ate a great deal in his presence, “Do not let him enter upon
me,” he only said that because he was behaving like a kaafir, and if a
person is behaves like a kaafir it is makrooh to mix with him unnecessarily;
moreover, the amount that this man ate could had fed a number of people. End
quote.We have quoted other ahaadeeth on this topic elsewhere on our
site; please see question no. 71173.Secondly:
Ibn al-Qayyim (may Allaah have mercy on him) has summed up
for us the teaching of the Prophet (peace and blessings of Allaah be
upon him) with regard to food and drink, which he derived from the saheeh
ahaadeeth. He says in Zaad al-Ma’aad (1/147):Similarly the practice of the Prophet (peace and
blessings of Allaah be upon him) was not to reject what was available, and
not to go out of his way to seek that which was not available. No good food
was brought to him but he ate it, unless he had no appetite for it, in which
case he left it but did not forbid it. He never criticized any food. If he
wanted it he ate it, otherwise he would leave it, as he refrained from
eating lizard meat because he was not used to it, but he did not forbid it
to the ummah. He ate sweets and honey, which he liked. He ate camel meat,
mutton, chicken, bustard, onager, rabbit and seafood. He ate grilled meat
and both fresh and dry dates. … He did not refuse good food, and he did not
go out of his way to seek it, rather he would eat what was available, but if
it was not available he would be patient, and he would tie a stone to his
stomach because of hunger. Three new moons in a row would be sighted, and no
cooking fire would be lit in his house. End quote.Thirdly:
The scholars have mentioned the benefits of moderation in
food and not being extravagant. These include:1 – Purity of heart, mental alertness and deep insight.
Satiety generates stupidity and blinds the heart. Hence the proverb says
“The one whose stomach is hungry will become able to think deeply and his
intelligence will honed.”2 – Humility and the loss of pride, joy and insolence, which
are the foundation of tyranny and neglect of Allaah.3 – One does not forget the wrath and punishment of Allaah,
or the people who are afflicted by calamity. For the one who has his fill
forgets the one who is hungry and he forgets hunger, but the one who is
smart does not see someone else afflicted by a calamity but he is reminded
of calamity in the Hereafter.4 – One of the greatest benefits is that it puts an end to
all sinful desires, and brings control over the self that is inclined
towards evil, because the source of all sins is desires and energy, and the
fuel for energy and desires is food. Dhu’l-Noon said: I never ate my fill
but I sinned or thought of sinning.5 – Warding off sleep and being able to stay up. For the one
who eats a lot will drink a lot, and the one who drinks a lot will sleep a
lot. Sleeping a lot wastes one’s time and causes one to miss out on
tahajjud; it makes one slow and hardens the heart. Time is the most precious
gift and it is the person’s capital, but sleep is death and sleeping too
much shortens one’s life.6 – Physical health and warding off disease, which is caused
by eating too much and mixing foods in the stomach. The doctors say that
gluttony is the cause of disease and restraint leads to a cure.Summarized from Ihya’ ‘Uloom al-Deen (3/103-104).
Fourthly:
With regard to the ahaadeeth mentioned in the question, none
of them are saheeh.The first hadeeth:
‘Aa’ishah (may Allaah be pleased with her) said: “The first
calamity for this ummah after the death of its Prophet (peace and
blessings of Allaah be upon him) will be satiety, for when people’s stomachs
are full, their bodies will grow fat, and their hearts will become weakened
and their desires will grow wild.” Narrated by al-Bukhaari in al-Du’afa’
– as attributed to him by al-Dhahabi in Meezaan al-I’tidaal (3/335). Also
narrated by Ibn Abi’l-Dunya in al-Joo’ (no. 22).Narrated via Ghassaan ibn ‘Ubayd al-Azdi al-Mawsili, who
said: Hamzah al-Basri told us, from Hishaam ibn ‘Urwah, from his father,
from ‘Aa’ishah.I say: This isnaad is da’eef jiddan (very weak) because of
Ghassaan ibn ‘Ubayd, in whose biography in Lisaan al-Mizaan (4/418)
it says: Ahmad ibn Hanbal said: We wrote from him, then he came to us here
then I burned what I wrote from him. Ibn ‘Adiyy said: The weakness in his
hadeeth is obvious. According to a report from Yahya ibn Ma’een, it is
da’eef. … Then he counted the hadeeth of ‘Aa’ishah that we have as being
munkar. End quote.Hence Shaykh al-Albaani said in Da’eef al-Targheeb
(1239): It is munkar mawqoof. End quote.Note: In the question this hadeeth is attributed to
al-Bukhaari, and this is a serious mistake, because saying that a report
“was narrated by al-Bukhaari” usually means that it is from his Saheeh, but
al-Bukhaari wrote many other books, in which he narrated ahaadeeth with
their isnaads, but they are not necessarily saheeh, such as his book
al-Du’afa’ al-Sagheer, which has been printed, and al-Du’afa’ al-Kabeer,
which was mentioned by Ibn al-Nadeem and Brockelmann in Tareekh al-Adab
(p. 65), and which still exists in the library of Patna in India. If it so
happened that al-Bukhaari narrated a hadeeth in any of his books apart from
al-Saheeh, which is the greatest book written by a scholar in Islam,
then it should be stated when quoting the hadeeth: “narrated by al-Bukhaari
in al-Taareekh” or “in al-Du’afa’” or “in al-Adab al-Mufrad”
for example, then one should research the isnaad of the hadeeth: is it
saheeh or not, as is done in other books.This hadeeth of ‘Aa’ishah may be in al-Du’afa’ al-Kabeer.
We have looked for it in al-Sagheer but I could not find it. al-Du’afa’
al-Sagheer rarely mentions ahaadeeth and isnaads. And Allaah knows
best.The second hadeeth: It was narrated from Anas ibn Maalik
(may Allaah be pleased with him) that the Messenger of Allaah (peace
and blessings of Allaah be upon him) said: “It is extravagance to eat
everything you want.” Narrated by Ibn Majaah (3352); Abu Ya’laa in
al-Musnad (5/154); Abu Nu’aym in al-Hilyah (10/213); al-Bayhaqi
in Shu’ab al-Eemaan (5/46) and others, via Baqiyah ibn al-Waleed,
Yoosuf ibn Abi Katheer told us, from Nooh ibn Dhakwaan from al-Hasan from
Anas in a marfoo’ report (i.e., attributed to the Prophet (peace and
blessings of Allaah be upon him)).This isnaad is da’eef jiddan (very weak) and has a number of
faults, such as:1 – Yoosuf ibn Abi Katheer, of whom Ibn Hajar said in
Tahdheeb al-Tahdheeb (11/421): One of the Shaykhs of Baqiyah who are not
known. End quote.2 – Nooh ibn Dhakwaan, whose hadeeth is munkar. It says in
his biography in Tahdheeb al-Tahdheeb:Ibn ‘Adiyy said: His ahaadeeth are not sound. Ibn Hibbaan
said: His hadeeth is munkar jiddan and his hadeeth should not be narrated.
Abu Nu’aym said: he narrated problematic reports from al-Hasan, and he has a
document from al-Hasan from Anas. End quote.Hence the hadeeth was classed as da’eef (weak) by more than
one of the scholars: Ibn Hibbaan in al-Majrooheen (3/47); Ibn ‘Adiyy
in al-Kaamil (8/299); Ibn al-Jawzi in al-Mawdoo’aat (3/182);
al-Busayri in Misbaah al-Zujaajah (2/188); al-Sakhkhaawi in
al-Maqaasid al-Hasanah (515).Shaykh al-Albaani said in al-Silsilat
al-Da’eefah (no. 241): It is mawdoo’ (fabricated).The saheeh ahaadeeth quoted above are sufficient and we have
no need of these two weak ahaadeeth. The one who wants to know more about
this topic may refer to al-Joo’ by Ibn Abi’l-Dunya; Mukhtasar
Minhaaj al-Qaasideen by Ibn Qudaamah; Zaad al-Ma’aad by Ibn
al-Qayyim and Sharh Riyaadh al-Saaliheen by Shaykh Ibn ‘Uthaymeen.See also the answer to question no.
6503.And Allaah knows best.
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