Talbinah: The Sunnah “Happy Food” — A Prophetic Remedy for Sadness and Low Mood
By Abu Mūsā Raha Batts
عن عائشة زوج النبي ﷺ أنها كانت إذا مات الميت من أهلها فاجتمع لذلك النساء ثم تفرقن إلا أهلها وخاصتها، أمرت ببرمة من تلبينة فطبخت، ثم صنع ثريد فصبت التلبينة عليها ثم قالت: كلن منها: فإني سمعت رسول الله ﷺ يقول: التلبينة مجمة لفؤاد المريض، تذهب ببعض الحزن
It is reported from ‘A’ishah, the wife of the prophet ﷺ, that when someone from her family had died and the women gathered (with her) on that occasion. Then when they departed only her family and closest companions remained. She commanded that a pot of Talbīnah be cooked. Then Tharīd was cooked and the Talbīnah was poured over it. She said: “Eat from it. For I heard the Messenger of Allāh say:
‘Talbīnah gives ease to the heart of the sick and it removes some sadness.’” (Al-Bukhāri (no. 5417); In other wording in Al-Bukhārī within the Book of Medicine: “She would command with Talbīnah for the sick and the one who is saddened due to the death of a loved one. She should say: ‘Indeed I heard the messenger of Allah say…(to the end of the Hadīth).’
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Narrator of the Hadīth: The mother of the believers, ‘A’ishah the daughter of Abū Bakr As-Siddīq and the wife of the messenger of Allah ﷺ. Her biography has preceded under the fourth Hadīth.
General Meaning of the Hadīth:
From the beautiful characteristics of Islam is that it not only gives importance to spiritual health—also described as the health of the heart—but it likewise gives due importance to the health of the body and mental health. It governs each human emotion and puts them in their proper perspective. So within this narration the mother of the believers, ‘A’ishah, may Allah be pleased with her, mentions a prophetic remedy for grief, especially that which is felt due to the death of a loved one; i.e., Talbīnah.
Ibn Hajr mentioned that Talbīnah is a food made from flour or bran. Sometimes honey is placed in it. It is called Talbīnah التلبينة because of its resemblance to milk اللبن in its whiteness and consistency. That which is beneficial from it, is that which is loose and well-cooked; not that which is thick and undercooked.
Al-Harawī has mentioned that Talbīnah is beneficial for the one who is sick because of its light consistency; for it is nourishing without being heavy.
As for his statement: “Talbīnah gives ease to the heart of the sick,” Meaning, Talbīnah is comforting for his heart. So it makes the heart comfortable and tranquil.
His statement: “…and it removes some sadness,” This is, and Allāh knows best, because depression and sadness cause the mood to become cold and weaken the internal flame, thus affecting the soul that carries it by way of the heart, which is its origin. This broth strengthens that internal flame by contributing to its warmth. Thus it removes most of that which is exposed to it, from depression and sadness.
It has also been said, and this is the stronger view, that it removes some sadness, due to a special characteristic that it possesses. For there are particular foods that bring joy; and Allah knows best. It has been said that the strength of the grieving person weakens as dryness takes hold of his limbs and stomach. This broth moistens, strengthens, and nourishes them. It does the same for the sick person. However, the sick person often has a mixture of bile, phlegm, or purulent discharge accumulating in his stomach. This broth clears it from the stomach, soothes it, brings it down, thins it, adjusts its consistency, and reduces its intensity, thus relieving it, especially for those accustomed to eating barley bread, which was the custom of the people of Madinah at that time. Their main food supply was wheat, which was precious to them.
Benefit: Although sadness is natural, especially when dealing with sickness or the loss of a loved one; the Muslim is not to waddle in misery. Our Prophet ﷺ experienced greater difficulty than anyone and he is our example in this regard. For Allah has said:
﴿لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا﴾
Indeed in the Messenger of Allah (Muhammad ﷺ) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much. (Al-Ahzab 33:21)
It is reported on the authority of Anas ibn Mālik, may Allah be pleased with him, who said: We entered, with the messenger of Allah ﷺ, the house of Abū Sayf the blacksmith; he was the husband of the wet-nurse of Ibrahīm. The prophet ﷺ grabbed Ibrahim, kissed him, and smelled him. Later we entered upon him as Ibrahim was breathing his last breaths. The eyes of the Messenger of Allah ﷺ began shedding tears. ‘Abdur-Rahman ibn ‘Awf said: ‘O Messenger of Allah, even you (are shedding tears)?’ He ﷺ responded:
يا ابن عوف إنها رحمة
‘O Ibn ‘Awf, it is mercy.’
Then he followed this by saying:
إن العين تدمع والقلب يحزن ولا نقول إلا ما يرضى ربنا وإنا بفراقك يا إبراهيم لمحزونون
Indeed the eyes shed tears and the heart is saddened. But we do not say except that which pleases our Lord. O Ibrahim, indeed we are saddened by your departure.’” (Al-Bukhāri 1/439 no. 1241)
Ibn Al-Qayyim Al-Jawziyyah said: “Al-Huzn (الحزن) sadness has not come within the Qur'ān except being prohibited or negated.
As for it being a prohibition it is like His, Exalted be His, statement:
﴿وَلَا تَهِنُوا وَلَا تَحْزَنُوا﴾
And do not be weak nor be sad, (Āli 'Imrān 3:139)
And His statement:
﴿وَلَا تَحْزَنْ عَلَيْهِمْ﴾
And do not grieve over them, (An-Nahl 16:127)
And His statement:
﴿لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا﴾
Do not be sad, for indeed Allāh is with us. (At-Tawbah 9:40)
As for the negation it is like His statement:
﴿فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ﴾
No fear will be upon them nor will they grieve (Al-Baqarah 2:38)
The subtle reasoning behind this is that sadness is something which should not be traversed upon and there is no benefit in it for the heart. The most beloved thing to Shaytān is that he causes the servant to be sad in order that he may cut him off in his journey and cause him to stop in his path." (Madārij As-Sālikīn pgs. 500-501)
This is an excerpt from the upcoming publication: Forty Hadīths on Prophetic Medicine
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