Bukhari

Hadith Commentary:
In the explanation of this hadith, Shah Waliullah Muhaddith Dehlawi rahimahullah states that its meaning is that all of the disbeliever’s greed is centered on his stomach, whereas the true objective of the believer is the Hereafter.
Thus, the characteristic of a believer is precisely this: eating little is among the finest qualities of faith, and the greed for excessive eating is a trait of disbelief.
(Hujjat Allah al-Baligha)

Hadith Commentary:
(1)
Allamah Qurtubi rahimahullah has written that the "seven intestines" refers to seven characteristics that are found in the disbeliever. They are: natural desire, desire of the self (nafs), desire of the eye, desire of the mouth, desire of the ear, desire of the nose, and the desire of hunger. This last one (the desire of hunger) is necessary, in which the believer eats, while the disbeliever eats in all of them. (Umdat al-Qari: 405/14)

(2)
Hafiz Ibn Hajar rahimahullah has written that, regarding eating, people are of three categories:
➊ Those who devour every kind of food, whether they need it or not. Such behavior is that of ignorant people.
➋ A group who eat when hungry and eat only enough to remove their hunger.
➌ Some people remain hungry to break the desire of the self (nafs), and eat only enough to maintain the connection between body and soul.
Most likely, the second category is what is meant by the hadith, because this is the characteristic of the believer, while the first category is that of the disbelievers. (Fath al-Bari: 699/9)

Hadith Commentary:
The content of the hadith is in the sense of "mostly" (as a general rule), not that only those who eat excessively are disbelievers. Some Muslims also eat excessively, but eating less is better.

Hadith Commentary:
The meaning of this hadith is:
All of the disbeliever’s desire is to fill his belly, thus he eats like animals do, whereas the true objective of the believer is the attainment of the Hereafter. Therefore, he suffices with eating little, only enough to maintain the connection between body and soul. Eating little is an excellent characteristic of faith, while greed for excessive eating is a characteristic of disbelief.
In any case, a believer should eat to satisfy his hunger and be content with eating a small amount.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Jariyah:
A young girl.

(2)
Taqawalat al-Ansar:
Those poems which the Aws and Khazraj recited in competition with each other to express their courage, bravery, and superiority.
Ba'ath:
The name of a fortress belonging to the Aws, and "Yawm Ba'ath" refers to the time when a battle took place between the two tribes of the Ansar, Aws and Khazraj, during the pre-Islamic era, in which the Aws prevailed.

(3)
Laysata bimughanniyatayn:
Singing was neither their profession nor their habit, such that they would incite carnal desires and passions,
and by reciting lustful poetry and mentioning the beauty and charms of women, they would arouse desires and provoke sinful behavior.

(4)
Mazmoor:
Derived from "zameer."
It refers to a pleasant, melodious voice and tunefulness.
And in the Arabic language, reciting poetry with tunefulness is also referred to as "ghina" (singing).
Daff:
A tambourine, which is made of leather and played like a small drum,
but it is open on one side.
Therefore, it does not produce much sound.
Ayyam Mina:
This refers to the days of Tashreeq, i.e., the 11th, 12th, and 13th days of Dhul-Hijjah.

(5)
Faqduru:
Estimate,
make an analogy.

(6)
Al-'Araba:
One who is fond of play and takes great interest in it.

Benefits and Issues:
➊
This hadith proves that on occasions of happiness, joy, and celebration, if young girls who are not professional singers and are not making bodily poses to expose their lustful body parts, and are not reciting obscene poetry that arouses passions and excites emotions,
then such poetry which consists of praise and description of someone contains no sin.
Because these girls were reciting war poetry in which the national glories and achievements of their people were mentioned, or the bravery and courage of their people and their emergence and dominance were described.
And despite this, the Prophet sallallahu alayhi wa sallam turned his face to the other side and lay down covered with a sheet.
From this, it is understood that while this act is permissible, it is not preferred; otherwise, the Prophet sallallahu alayhi wa sallam would have shown interest and inclination towards it.
Therefore, according to the consensus of the four Imams, singing is impermissible.
Likewise, musical instruments, whether in the form of ma'azif (instruments played by hand) or mazameer (wind instruments played by mouth), listening to them is forbidden.
However, on the occasions of marriage (nikah), Eid, and walimah, playing the daff is permitted.
Therefore, the four Imams only allow the daff to be played on these three occasions; this permission is not general.
And from this, it is automatically established
that wherever musical instruments are involved, all such acts are forbidden, such as radio,
television,
VCR, and other such devices.
Especially when these programs are performed by women with uncovered faces and heads, and these programs generally promote Western morals, nudity, obscenity,
robbery, and terrorism, and are destroying the morals, character, and conduct of the youth.
Therefore, engaging in the business of these instruments, buying and selling them, and listening to them are all religiously forbidden.

➋
The incident of the Abyssinians' play occurred in 7 AH when a delegation came from Abyssinia, and from this it is understood that playing with weapons of war and displaying martial skills with them is permissible.
Because these weapons and instruments are used in warfare, and through their play and display, skill and training in their use is acquired. Therefore, it is permissible for the army and the mujahideen to perform military and jihadi demonstrations so that others may also develop enthusiasm and desire for such training,
and so that excellence and skill may be developed in the training of the army and the mujahideen.

Benefits and Issues:
➊ By "eating with seven intestines" is meant eating excessively.
➋ Greed and avarice are not befitting of a believer's character.
➌ Eating to the point of fullness is harmful to health; therefore, one should eat only as much as can be easily digested.
➍ A believer eats by mentioning the name of Allah, and thus there is blessing in his food. A disbeliever does not mention the name of Allah when eating, so there is no blessing in his food, and Satan becomes a partner with him in his eating.

Hadith Authentication:
[وأخرجه البخاري 5396، من حديث مالك به]

Jurisprudential Explanation:
➊ Generally, one should eat little, but sometimes, according to necessity, eating to one's fill is also permissible. See: Al-Muwatta Hadith: 119
➋ Extravagance and unnecessary expenses in eating and drinking are not good deeds; rather, one should strive to adopt frugality. However, at times of necessity—such as hosting guests and friends, or in accordance with a legitimate desire—preparing and presenting the best food and eating it oneself is also correct, just as our master Ibrahim (alayhis salam) slaughtered a calf for his guests, roasted its meat, and presented it to them.
➌ It is necessary to avoid anything that is harmful; for example, a diabetic must abstain from sugar.
➍ By eating less, with the grace and mercy of Allah, health remains good.
➎ The disbeliever eats and drinks excessively. See: Al-Muwatta Hadith: 445
➏ It is narrated from our master Miqdam bin Ma'dikarib (radi Allahu anhu) that I heard the Messenger of Allah (sallallahu alayhi wa sallam) say: "No vessel that the son of Adam fills is worse than his stomach. It is sufficient for the son of Adam to eat a few morsels to keep his back straight. If eating is necessary, then one third should be for food, one third for drink, and one third for breathing." [سنن الترمذي : 2380 وقال : ”هٰذا حديث حسن صحيح“ أحمد 4/132 ح17318، دوسرا نسخه : 17186، وسنده حسن]
➐ Another excellent point in this hadith is that the world is not merely for eating, drinking, and resting; rather, this world is the abode of action. For the people of faith, the pleasure of Allah is primary, and eating and drinking are of secondary importance.

Hadith Authentication (Takhrij al-Hadith):
[وأخرجه مسلم 2063، من حديث ما لك به ، و من رواية يحي بن يحي . وجاء فى الأصل : ”يستمتها“]

Jurisprudential Explanation (Tafaqquh):
➊ Islam commands good conduct even towards disbelievers.
➋ For the purpose of inviting to Islam, it is commendable for Muslims of correct creed to establish relations with disbelievers and innovators.
➌ The objective of disbelievers is worldly life, eating and drinking, and plundering and attacking Muslims.
➍ It is permissible to accept an invitation from a disbeliever, provided that some Shariah-compliant or permissible benefit is attained thereby.
➎ Also see: [الموطأ حديث: 367، البخاري 5396]