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Eating Warm Food Is Preferred Over Hot Food and the Prohibition of Blowing on Food to Cool It

Dr. Abū Waʾīl Musa Shaleem

An explanation of the status given to warm food over hot food within the Sunnah and a discussion of the permissibility of the various methods used to cool down one’s meal or drink.

First Published: August 24, 2026
Last Updated: August 24, 2026

Eating Warm Food Is Preferred Over Hot Food and the Prohibition of Blowing on Food to Cool It

Dr. Abū Waʾīl Musa Shaleem

An explanation of the status given to warm food over hot food within the Sunnah and a discussion of the permissibility of the various methods used to cool down one’s meal or drink.

Published: August 24, 2026
Updated: August 24, 2026

Although most people favour a hot meal, eating warm food is actually better since it contains more blessings.

Asmāʾ bint Abī Bakr (رضي الله عنها) reported: “When tharīd (i.e., a type of food) was served to her, she covered it until its heat dissipated, saying that she heard Allāh’s Messenger (صلى الله عليه وسلم) saying: ‘[Warm] food contains more blessings.’”[1]

Abū Hurayrah (رضي الله عنه) added: “Food should not be eaten until its steam dissipates.”[2]

Therefore, eating warm food is better since it is more blessed. Hot food should be allowed to cool on its own, so covering it with a kitchen towel, for example, then consuming it after it cools is ideal, as this method of cooling hot food was explicitly mentioned in the Ḥadīth of Asmāʾ bint Abī Bakr (رضي الله عنها).

Muslims should avoid leaving hot unattended food uncovered to cool since Shayṭān may partake of it. The Prophet (صلى الله عليه وسلم) said:

Cover vessels and waterskins and close the doors, for Shayṭān does not uncover the vessels, loosen waterskins, and does not open the door. If you can only find a piece of wood to cover a vessel, you should mention Allāh’s Name placing the wood across the vessel. Extinguish the lamps (i.e., before sleeping) since a mouse can set fire to the house while its inhabitants are inside.[3]

Furthermore, Muslims should not blow on their meal to cool it since the Prophet (صلى الله عليه وسلم) prohibited this.

Ibn ʿAbbās (رضي الله عنه) relayed: “Allāh’s Messenger (صلى الله عليه وسلم) prohibited breathing in a vessel or blowing into it.”[4]

Ibn ʿAbbās (رضي الله عنه) added: “Allāh’s Messenger (صلى الله عليه وسلم) prohibited blowing on food or drinks.”[5]

Ibn ʿAbbās (رضي الله عنه) also narrated: “Allāh’s Messenger (صلى الله عليه وسلم) never blew on food or drinks, nor did he ever breathe in a vessel.”[6]

Al-Shawkānī (رحمه الله) explains:

“Avoid eating hot food since the blessings vanish from it. Also, do not blow on hot food to cool it; rather, wait for it to cool.”[7]

Although our scholars mentioned several reasons for these prohibitions, most of these reasons suggest that those acts were prohibited fearing that saliva or other impure substances may pollute the food or beverage.[8] Others suggested that allowing the meal to cool fosters patience[9]. Therefore, observing these prohibitions constitutes an integral part of Islamic manners and etiquette.

Although some scholars were lenient about the prohibition of blowing on food or drink if there is a need for that,[10] using an alternative method to cool them is better.

Shaykh Al-ʿUthaymīn (رحمه الله) elaborates: “Although some scholars allow this if there is a need for it, avoiding blowing on food and drinks is better. If a person has another cup, he should pour the hot drink back and forth into the two cups until the drink cools.”[11]

These discussions prompt another discussion. If blowing on food and drinks is discouraged mainly because impure substances may pollute the meal, is a Muslim still discouraged from blowing on his own food or his own drink since he is the only person partaking of it? Ibn Ḥajar (رحمه الله) suggests that this ruling also applies to a person blowing on his own food or his own drink. He said:

This prohibition is intended to foster proper etiquette and emphasise the importance of thorough cleanliness since saliva, mucus, or foul smelling vapors may be expelled when a person blows (in a drink), imparting an unpleasant odor that causes either the person himself or others to find the drink repulsive.[12]

The generality of the Aḥadīth prohibiting a Muslim from blowing on the meal supports this opinion since if a person was allowed to blow on his own meal but not blow on the meal of others, the Prophet (صلى الله عليه وسلم) would have elaborated; however, he did not do so, which supports the view that a Muslim is also prevented from blowing on his own meal.

Regardless, eating warm food is more rewarding.

Endnotes
[1] Reported by Ibn Ḥibbān (5184) in his Ṣaḥīḥ, Al-Bayhaqī (428) in Al-Ādāb, and others, and Shaykh Al-Albānī (رحمه الله) authenticated it.

Although several other Aḥadīth encourage Muslims to eat warm food, they are unreliable. They include:

  1. Abū Hurayrah (رضي الله عنه) narrated that the Prophet (صلى الله عليه وسلم) said: “Leave [hot] food to cool for hot food has no blessings.”
    Reported by Al-Tabarānī in Al-Muʿjam al-Awsaṭ (6209), and Shaykh al-Albānī declared it weak.
  2. Abū Hurayrah (رضي الله عنه) narrated that a plate of hot food was brought to the Prophet (صلى الله عليه وسلم), so he hastened to partake of it; however, he removed his hand [from the hot food] exclaiming: “Allāh, do not feed us fire.”
    Reported by Al-Tabarānī in Al-Muʿjam al-Awsaṭ (7012), and Shaykh al-Albānī declared it inauthentic.
  3. Juwayriyyah (رضي الله عنها) relayed: “The Prophet (صلى الله عليه وسلم) disliked eating hot food.”
    Reported by Al-Tabarānī in Al-Muʿjam al-Kabīr (172), and Shaykh al-Albānī deemed it inauthentic.

[2] Reported by Al-Bayhaqī (428) in Al-Ādāb, and Shaykh Al-Albānī (رحمه الله) deemed it authentic.
[3] Reported by Muslim (2012).
[4] Reported by Abū Dāwūd (3728) and Al-Tirmidhī (1888) with this wording, and Shaykh Al-Albānī (رحمه الله) authenticated it.
[5] Reported by Ahmad (2817), and Shaykh Al-Albānī (رحمه الله) authenticated it.
[6] Reported by Ibn Mājah (3288), and Shaykh Al-Albānī (رحمه الله) authenticated it.
[7] Nayl al-Awṭār, vol 8, pg. 221.
[8] See Sharḥ Al-Nawawī, vol. 3, pg. 160.
[9] See Fayḍ al-Qadīr, vol. 6, pg. 346, and Nayl al-Awṭār, vol 8, pg. 221.
[10] See Al-Inṣāf, vol. 21, pg. 366.
[11] Sharḥ Riyāḍ al-Ṣāliḥīn, vol. 4, pg. 245.
[12] Fatḥ al-Bārī, vol. 1, pg. 253.

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