the description of the curry of Sayyidina Rasoolullah sallallahu alaihe
Shamaa-il Tirmidhi Contents
There are more than thirty ahaadith mentioned in this chapter. In some
copies of this kitaab an additional subject (essay) is written and that
is on the curries and different things that Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam ate.
(143) Hadith Number 1.
'Aayeshah Radiyallahu 'Anha says: "Rasulullah Sallallahu 'Alayhi Wasallam
once said: 'What a nice curry vinegar is"'.
The reason being there is not much trouble in it. Bread can easily
be eaten with it. It is always easily available. It also keeps away formalities.
Besides one lives in this world for a little while. Vinegar has many benefits
in it. It is an antidote for poison. It stops phlegm and gall. It helps
digest food, kills the worms of the stomach and creates a good appetite.
Due to its cold effect, it may not be good for some people. But it surely
is a good curry which is obtained easily. In whatever way it is praised,
its full benefits cannot be emphasised. It is stated in a hadith that Sayyidina
Rasulullah Sallallahu 'Alayhi Wasallam ate it and said: 'What a wonderful
curry it is'. In another hadith it is stated that Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam made du'aa for barakah in it and said: "It
was the curry of the previous Ambiyaa also'. In one hadith it is stated,
'The house that has vinegar in it, will not be in need' i.e. That house
will not be in need of curry. These narrations have been mentioned in the
Jam 'ule Wasaa-il from Ibn Maajah .
(144) Hadith Number 2.
Nu'maan bin Bashir Radiyallahu 'Anhu says: "Are you not in the luxuries
of eating and drinking. Whereas I have seen Rasulullah Sallallahu 'Alayhi
Wasallam not having ordinary types of dates to full his stomach".
The Sahaabi's intention is to persuade one to follow the simple life
of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and that one lives
in this world for only a short period. When in the hadith it is denied
that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam did not have ordininary
dates to fill his stomach then what about bread and curry?
(145) Hadith Number 3.
Jaabir bin 'Abdullah Radiyallabu 'Anhu relates that Rasullullah Sallallahu
'Alayhi Wasallam said: "What a wonderful curry vinegar is?".
It is possible that when Sayyidina Rasulullah Sallallahu 'Alayihi Wasallam
said this, both Sayyiditina'Aayishah Radiyallahu 'Anha and Sayyidina Jaabir
Radiyallahu'Anhu were present. It is more correct that Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam said this on different occasions.
(146) Hadith Number 4.
Zahdam Al-Jarmi RA.says that we were present in the assembly of abu
Musa Ash'ari Radiyallahu 'Anhu. Fowl meat was served for food. A, person
from among those present, moved back. Abu Musa Radiyalahu 'Anhu asked him
the reason (for doing so). He replied 'I had seen the fowl eat something
(dirty) so I swore an oath that I wil not eat it'. Abu Musa Radiyallahu
'Anhu said: 'In that case, I had seen Rasulullah Sallallahu 'Alayhi Wasallam
eat the meat of a fowl' (come and partake of it without fear. If it was
not permissible or disliked, how did Sayyidina Rasulullah Sallallahu 'Alayhi
Wasallam eat it).
The object is that something which is permissible in shari'ah must
not be prohibited. Break the oath and give kaffaarah. Eating of the fowl
is permissible according to all the Imaams. The 'ulama have only stated
that it is makruh to eat the Jalalah type of fowl. (Because it eats dirt).
The effect of the fowl is hot and moist (according to the physicians).
It digests quickly, creates good humour (body fluids) in the body. It strengthens
the brain and the main parts of the body, clears the voice, and gives the
body a good complexion. It strengthens the senses too.
(147) Hadith Number 5.
Safeena Radiyallahu 'Anhu says: "I ate the meat of Hubaa-raa with Rasulullah
Sallallahu 'Alayhi Wasallam".
Hubaa-raa is a type of a bird. The 'ulama differ on its meaning. Some
say it is Ta'dha-ri. Some say it is Batera (quail), others say it is Sarkhaab.
Some translations say it is Chaka Chakoi. It is written in the 'Muheet
Aa'zam' that Hubaa-raa is called Ho-barah, Shawaat and Sha-waal in Persian.
In Turkish it is called Tau'adh-ri, and in Hindi Charz. It is a wild bird
and has a greyish colour, a large neck and long legs, the beak is also
slightly large, and it flies at a speed. It is also known as jarj. The
Greeks call it Ghalofas. In size it is between a Heron and a water fowl.
The author of 'Lughatus Sa-raah' has also translated Hubaa-raa as
Shawaat. In Mazaahire Haq it is translated as Ta'dhari. Other authors have
also translated it as Ta'dhari. For this reason Ta'dhari is more correct.
The author of 'Ghayaath' has written both Ta'dhari and Charz. -The author
of 'Babrul Jawaahir' has also translated it as Ta'dhari and Charz. He writes
that it is also called Sarkhaab. But the author of 'Muheet' has written
that Sarkhaab, which is also called Chakwa is another type of bird. The
author of 'Nafaa'is' say the 'Arabic of Chakwa and Sarkhaab is Nahaam.
Therefore it is more correct that Sarkhaab is another bird.
Safeena was a laqab (title) of the freed slave of Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam. He was known as Safeena because in travels
he carried a lot of goods on his back.
(148) Hadith Number 6.
Zahdam Al-Jarmi RA. says: "We were present in the company of Abu Musa
Ash'ari. Food was presented to him in which there was fowl meat also. Among
those present was a person from the tribe of Banu Taymillah who was reddish
in colour and seemed a freed slave. He moved back and sat on one side.
Abu Musa asked him to come near (and partake of the food) and related to
him that Rasulullah Sallallahu 'Alayhi Wasallam also ate the meat of a
fowl. He excused himself saying: 'I had seen it eating such a thing which
makes me dislike eating it. For this reason I had sworn an oath that I
shall not eat it"'.
This is the same hadith that has been mentioned previously. Because
of the difference in the chain of narrators, there is also a difference
in the describing of the narration. Both ahaadith are described in brief
in the Shamaa-il. This incident is mentioned in detail in the Bukhaari,
where it is stated that in the end Sayyidina Abu Musa Ash'ari Radiyallahu
'Anhu told him to partake of the fowl and give a kaffaarah for the oath.
What does it mean, or what is derived by swearing an oath not to eat a
thing which is halaal?
(149) Hadith Number 7.
Abu Usayd Radiyallahu 'Anhu says. "Rasululah Sallallahu 'Alayhi Wasallam
said: 'Use olive oil in eating and for rubbing (on the body), for it is
from a mubaarak (blessed) tree"'.
The blessedness of this tree has been mentioned in the Qur-aan in the
aayah ". . . from a blessed tree, an olive neither of the East nor of the
West, . . . " -Suralt An Nur, 35. The 'ulama have mentioned different reasons
for its blessedness. Some say it is mostly grown in Syria and the earth
of Syria is blessed because seventy prophets were sent to it. Some say
it is blessed because of its many benefits. Abu Nu'aym says: 'It has a
cure for seventy diseases of which one is leprosy'. Sayyidina Ibn 'Abbaas
Radiyallahu 'Anhu says: 'Every part of the olive is beneficial. The oil
is used for burning and cooking. It is also used for tanning. Its wood
is used for firewood. The ash of the olive is -especially good for washing
silk'. It is said that the olive tree has a long life. It bears fruit after
forty years and has a life span of a thousand years. It's numerous benefits
are mentioned in the books of tibb.
(150) Hadith Number 8.
It is related from 'Umar Radiyallahu 'Anhu that Rasulullah Sallallahu
Aayhi Wasallam said: "Use olive oil in cooking and rubbing (on the body)
because it is from a mubaarak tree".
The reason for mentioning this hadith in the practices of Sayyidina
Rasulullah Sallallahu'Alayhi Wasallam is, that if he encouraged the use
of olives, he must have used it himself.
(151) Hadith Number 9.
Anas bin Maalik Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi
Wasallam loved gourd (dubbaa-dodhi-kadu). Once food -was presented to Rasulullah
Sallallahu'Alayhi Wasallam or he attended an invitation. (The narrator
doubts on which occasion this took place) where gourd was served. I knew
Rasulullah Sallallahu'Alayhi Wasallam loved it. I searched for pieces from
the curry and presented it to him".
We gather from this that if there are many things in a plate, then
it is permissible to take a thing which one likes from the other side of
the plate, provided the next person does not feel offended. The reason
for searching for pieces of gourd is because it was the custom to have
more gravy in the curry. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam
also advised us to have more gravy in the curry so that the neighbours
may also benefit.
(152) Hadith Number 10.
Jaabir bin Taariq Radiyallahu 'Anhu says: "I attended the assembly
of Rasulullah Sallallahu 'Alayhi Wasallam. I observed, they were busy cutting
a gourd into pieces. I inquired: 'What shall be made of this'. He replied:
'It will add to our food"'.
The 'ulama have mentioned many benefits of gourd (dubba-dodhi- kadu).
Its benefits are also mentioned in the books of tibb. It strengthens the
brain and senses.
(153) Hadith Number 11.
Anas bin. Maaik Radiyalahu 'Anhu says: "A tailor once invited Rasululluh
Sallallahu 'Alayhi Wasallam. I also attended the invitation with Rasululluh
Sallallahu 'Alayhi Wasallam. He served Rasululluh Sallallahu 'Alayhi Wasallam
bread made of barley, and gravy with meat and gourd (dubba-dodhi) in it.
I saw Rasululluh Sallallahu 'Alayhi Wasallam look for pieces of gourd from
all sides of the plate. From that time I also began loving gourd".
Observe the disparity of the path that from where to where it
Sayyidina Anas Radiyalahu 'Anhu may have also been invited or may have
accompanied Sayyidina Rasululluh Sallallahu 'Alayhi Wasallam. There is
no harm if one accompanies an invited guest to an invitation provided the
host does not feel offended.
Sayyidina Anas Radiyalahu 'Anhu saying, that from then on he began
loving gourd, shows the love the Sahabah Radiyalahu 'Anhum had for Sayyidina
Rasululluh Sallallahu 'Alayhi Wasallam. True love demands that every deed
of the beloved is loved and every word has a place in the heart. The degree
of love will determine the ardour of the effects of the beloved.
What glory Allah has! Today the ones who claim to love Sayyidina Rasululluh
Sallallahu 'Alayhi Wasallam do not like to make their appearance like him
or even imitate him.
(154) Hadith Number 12.
'Ayeshah Radiyallahu 'Anha says: "Rasulullah SaIlallahu 'Alayhi Wasallam
loved hava and honey".
Halva here apparently means anything sweet. Some are of the opinion
that it is a special type of halva that is made of sweetmeats and ghee
The first person to present halva to Sayyidina Rasulullah Sallallahu 'Alayhi
Wasallam. was Sayyidina 'Uthman Radiyallahu. 'Anhu. Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam liked it. This halva was made of flour, ghee
and honey. Sugar was not commonly used in those times. Sweetening agents
were derived from honey or dates.
(155) Hadith Number 13.
Umm Salamah Radiyallahu 'Anha says "I presented a roasted side portion
of meat to Rasulullah Sallallahu 'Alayhi Wasallam. He ate it and (threafter)
performed salaah, without pefoming wudu".
It is found in some ahaadith that things cooked on fire nullifies the
wudhu. This was also the madh-hab of the 'ulama mutaqaddimeen. The madh-hab
of the Khulafaa-rashideen, the four imaams and the majority ogf the Ulema
is that those ahaadeeth wherein the necessity of Wudu is mentioned has
been abrogated. This hadith of Sayyiditina Umm Salamah Radiyallahu 'Anha
also supports the madh-hab of the majority that Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam did not perform wudhu again (after eating the cooked
meat) before s-alaah.
(156) Hadith Number 14.
Abdullah bin Haarith Radiyallahu'Anhu says.. "We ate roasted meat with
Rasulullah Sallallahu 'Alayhi Wasallam in the masjid".
From this we find that it is perrnissible to eat and drink in the masjid,
on condition that the masjid does not become untidy, otherwise it is makruh
to do so. It is possible that this was at the time of i'tikaaf (in Ramadaan).
It was the practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam
to observe i'tikaaf every year, and at that time it is obvious that one
eats in the masjid.
(157) Hadith Number 15.
Mughirah bin Shu'bah Radiyallahu'Anhu says: "One night I became a guest
with Rasulullah Sallallahu 'Alayhi Wasallam. At the time of meals a roasted
side portion of meat was served. Rasulullah Sallallahu 'Alayhi Wasallam
cut pieces from it and gave me to eat. During this period Bilaal came and
called out the adhaan. Rasulullah Sallallahu 'Alayhi Wasallam said: 'May
his both hands be in dust. What made him call out the adhaan now'. He put
down the knife and went for salaah". Mughirah Radiyallahu 'Anhu says "(Another
thing that happened) that my moustache had grown long. Rasulullah Sallallahu
'Alayhi Wasallam said: 'Come let me put a miswaak on it and trim it', or
said, 'Put a miswaak on it and trim it'. (One of the narrators are in doubt
as to which of the two Rasulullah Sallallahu 'Alayhi Wasallam had said).
There are a few important matters to be discussed here. The first is
that Sayyidina Mughirah Radiyallahu 'Anhu became a guest of Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam. The 'ulama give two meanings to this. This
is also strengthened by other narrations. One is that the word 'together'
(with) is extra. The object is that I became a guest of Sayyidina
Rasulullah Sallallahu 'Alayhi Wasallam. As a host he had a side portion
roasted and cut pieces from the meat and gave me to eat. The narration
in Tirmidhi is more appropriate to this subject. The narration in Abu Daawud
on this is clear and the words mentioned are this: 'I became a guest of
Rasulullah Sallallahu 'Alayhi Wasallam'. Th, second meaning is that Sayyidina
Rasulullah Sallailahu 'Alayhi Wasallam and I were the guests of a third
person. The word 'together, in the narration supports this. In this case,
for Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam to cut the meat and
feed the guest was to create love and brotherhood. Some have written a
third meaning: I invited Rasulullah Sallallahu 'Alayhi Wasallam to be my
guest'. This is not true. According to this humble servant it is more correct
that: 'I was the guest of Rasulullah Sallallahu 'Alayhi Wasallam and Rasulullah
Sallallahu 'Alayhi Wasallam and other guests were invited'. As was the
general custom that respected people were invited with their servants and
guests. In this manner there will be no contradiction between the narrations
of Abu Daawud and Tirmidhi. In reality he was the guest of Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam and because of an invitation to Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam and his guests, he and Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam were both the guests of another person. The
second question in the narrations of Abu Daawud and Bayhaqi is that it
has been prohibited to cut with a knife. The 'ulama of hadith have summed
up both hadith in many ways. The easiest is, that it has been prohibited
to use a knife for eating purposes. If the meat is not cooked well (tender),
there is no harm in first cutting it and then eating it with the hand.
As a general rule in law, where a thing is found to be both permitted and
prohibited, and there is no sound reason for adopting it, then according
to the basis of law the prohibition shall be given preference. This is
an independent view of law. Some 'ulama have written, the hadith in which
it has been prohibited is mentioned in the following terms (words): 'Do
not cut meat with a knife. This is the way of the 'Ajamis (non-believers)'.
We gather that the prohibition is in following the ways of the non-believers.
There is no prohibition using a knife. We have been prohibited in thousands
of ahaadith imitating the non-believers. The third question is the words
that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said about Sayyidina
Bilaal Radiyallahu'Anhu. The words were an admonition. The meanings of
such words are not intended, but are used to reproach someone. These types
of words are used in every language when scolding someone. Although some
'ulama have taken the literal meaning of the words because they are the
words of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. In reality it
was only to reproach, the reason being that when the Messenger of Allah
Sallallahu 'Alayhi Wasallam is busy attending toa guest, then the
ahaan should not be given. It was better to wait till they had finished,
as there was still room for performing salaah a little later. The fourth
question is about trimming the moustache. The meaning is clear as stated
in the explanation of the hadith that the moustache of Sayyidina Mughirah
Radiyallahu 'Anhu had grown long. Instead of a comb
Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said a miswaak must be
put to trim the moustache. Some of the commentators on hadith say that
the moustache of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is meant
here, but in the narration of Abu Daawud it is clearly stated that: 'My
moustache had become long which Rasulullah Sallallahu 'Alayhi Wasallam
then trimmed'. In different ahaadith this is mentioned in different wordings.
It has been stated: 'Let the beards grow long'. And it has been stressed
very much that the moustache be cut short. For this reason a group of 'ulama
say it is sunnah to shave the moustache. The research of the majority of
the 'ulama show that it is sunnah to cut the moustache short. It should
be cut so short that it is nearest to shaving.
(158) Hadith Number 16.
Abu Hurayrah Radiyallahu 'Anhu says: "Meat was sent to Rasulullah Sallallahu
'Alayhi Wasallam from someone. From it the forequarter was presented to
Rasulullah Sallallahu 'Alayhi Wasallam. He loved this portion (of the meat
too). Rasulullah Sallallahu 'Alayhi Wasallam tore the meat with his teeth
and ate it". (He did not use a knife to cut it).
Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has encouraged the
use of the teeth to eat. It is related in the hadith, that it should be
torn and eaten, because it digests properly and it is more suitable to
(159) Hadith Number 17.
Ibn Mas'ud Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam
loved the meat of the forequarter. Rasulullah Sallallahu 'Alayhi Wasallam
was-given poison in the dhiraa portion of the meat. It is suspected that
the Jews poisoned him'.
Aafter -Khaybar was conquered, a Jewess living there, came to know
that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam loved the dhiraa
portion of the meat. She roasted the meat of a goat and mixed a poison
in it, and especially put more in the dhiraa part. She invited Sayyidina
Rasulullah Sallallahu 'Alayhi Wasallam and served the meat. Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam took a bite but did not swallow it, or may
have swallowed a bit of it then spat it out and said. 'I have been informed
by this meat that there is poison in it", some of the poison affected him.
The poisonous effect sometimes became severe, and at the time of his demise
it began to take effect again and was the cause of his martyrdom. In this
hadith it is mentioned that the meat itself informed Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam that there was poison in it. In other narrations
it is stated that Jibra'eel 'Alayhis Salaam informed him of this. There
is no contradiction, is both are possible, first the meat must have informed
him as a mu'jizah (miracle), thereafter Jibra'eel 'Alayhis Salaam came
and affirmed it After receiving the information, Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam stopped eating it and prohibited the Sahaabah Radiyallahu
'Anhum from eating it too. Later the woman was called and asked if poison
was mixed in the meat? She confessed that she had poisoned the meat. Sayyidina
Rasulullah Sallallahu 'Alayhi Wasallam did not avenge himself and the woman
was pardoned at that time. But later Sayyidina Bishr bin Baraa Radiyallahu
'Anhu was martyred due to eating the poisoned meat. We find in a few narrations
that the woman was later killed as a punishment, or as an example to others.
There are different narrations from which we gather that she was punished.
In others that she was not punished. Both are correct, as is gathered
from the origininal incident. According to the shari'ah for such a deed
it is waajib to punish the murderer or blood money taken. This is a fiqhi
question and the 'ulama hold different opinions, which needs an academic
discussion, therefore, it is omitted here. Sayyidina Ibn Mas'ud Radiyallahu
'Anhu" saying that it is suspected that the Jewess poisoned the meat, is
according to his thoughts, it seems he did not investigate this incident,
otherwise the original incident has been ascertained. The Jewess also confessed
her crime as is mentioned in other narrations.
(160) Hadith Number 18.
Abu 'Ubayd Radiyallahu 'Anhu says: "I cooked a pot (food) for Rasulullah
Sallallahu 'Alayhi Wasallam. Because Rasulullah Sallallahu 'Alayhi Wasallam
loved the dhiraa (forequarter of a goat or sheep) a lot, I served him that
portion. He then ordered another one, I served the ,second one. He then
ordered one again. I replied: 'Ya Rasulullah (Sallallahu 'Alayhi Wasallam)
the goat has only two dhiraa'. Rasulullah Sallallahu 'Alayhi Wasallam then
said: 'I swear an oath by the Name of that Being in whose hands is my life,
if you kept quiet, you could have served me every time I requested one"'.
This was a mu'jizah (miracle) of Sayyidina Rasulullah Sallallahu 'Alayhi
Wasallam. In Musnad Ahmad, a similar incident is narrated from Sayyidina
Abu Raafi' Radiyallahu 'Anhu. This incident apparently happened to both
of them. There is nothing surprising because there are many such incidents
found in the life of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam,
which Qaadi 'Iyaad has mentioned in his book 'Shifaa'. Sayyidina Abu Ayyub
Ansaari Radiyallahu 'Anhu once invited Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam and Sayyidina Abubakr Radiyallahu 'Anhu and prepared food
that was enough for two people only. Sayyidina Rasulullah Sallallahu 'Alayhi
Wasallam requested him to invite thirty respected people from among the
Ansaar. He invited them and after they had eaten, Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam said: 'Now invite sixty people'. After they
had eaten, others were invited. In short, the food was enough for one hundred
and eighty people.
Sayyidina Samurah Radiyallahu 'Anhu says: 'Once a bowl of meat was
sent to Rasulullah Sallallahu 'Alayhi Wasallam from somewhere. People came
to Rasulullah Sallallahu 'Alayhi Wasallam from the morning till evening,
and ate from it'.
Sayyidina Abu Hurayrah Radiyallahu 'Anhu had a bag with some dates,
which were a bit more than ten in number. Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam asked him if he had anything to eat? He replied: 'I have
a few dates in this bag'. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam
took out a few dates from the bag with his mubaarak hands and spread it.
Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam recited a du'aa, then
said: 'Invite ten people at a time and feed them'. In this manner it was
sufficient for the whole army. Sayyidina Rasulullah Sallallahu 'Alayhi
Wasallam returned the dates that were left to Sayyidina Abu Hurayrah Radiyallahu
'Anhu and said: 'Keep on eating from it, but do not turn and empty it'.
He kept on eating from it. Sayyidina Abu Hurayrah Radiyallahu 'Anhu says:
'I ate from it during the time of Rasulullah Sallallahu 'Alayhi Wasallam
and the khilaafah of Abubakr, 'Umar and 'Uthmaan (Radiyallahu'Anhum). And
at times took and gave sadaqah also, the amount of which must have been
many maunds (one maund equals forty Seers- approx. 38 kg). At the 'time
of the martyrdom of 'Uthmaan, some one took it away from me by force, and
I lost it.
Sayyidina Anas Radiyallahu 'Anhu says that my mother prepared malidah
(a type of cake) at one of the walimahs of Rasulullah Sallallahu 'Alayhi
Wasallam. She sent it with me in a cup to Rasulullah Sallallahu 'Alayhi
Wasallam. Rasulullah Sallallahu 'Alayhi Wasallam asked me to put the cup
down and invite certain people, and also anyone else whom I might meet.
I went to invite those people and also sent all those I met, till the rooms
and the living quarters of the As-haabus Suffah became full. Rasulullah
Sallallahu 'Alayhi Wasallam said: 'Sit in groups of ten ten people and
help yourselves'. After all had eaten and filled themselves, Rasulullah
Sallallahu 'Alayhi Wasallam told me to pick up the cup. Sayyidina Anas
Radiyallahu 'Anhu says: "I cannot say if the cup was more full in the beginning
or in the end."
There were many such incidents. Qaadi 'lyaad says that these incidents
occurred in large gatherings. It is very difficult to describe such happenings
differently and those that were present at these gatherings would not have
kept silent if these happenings were described incorrectly. In the above,
wherein Sayyidina Abu 'Ubayd Radiyallahu'Anhu said that a goat only has
two dhiraa (side portions), which was the reason for not getting the opportunity
to serve other dhiraa.
According to Mulla 'Ali Qaari, miracles, karamahs, abnormal happenings
will only take place when there is complete fanaa and because of the answer
of Sayyidina Abu 'Ubayd Radiyallahu 'Anhu, the full attention of Sayyidina
Rasulullah Sallallahu 'Alayhi Wasallam did not remain. 'Allaamah Munaawi
says that in reality this is a gift from Allab Ta'aala. If he should have
faithfully, without question fulfilled the request of Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam, it would have remained. But he raised a question
which was not appropriate to the situation, therefore the gift terminated.
(161) Hadith Number 19.
'Aayeshah Radiyallahu 'Anha says: "Rasulullah Sallallahu 'Alayhi Wasallam
liked the dhiraa portion of meat not because of its tastiness, but because
meat was only available occasionally, and this portion the meat cooked
quickly. Rasulullah Sallallahu 'Alayhi Wasallam also liked it as it saved
time and he could return quickly to his commitments".
In the narration, it is stated that Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam liked the dhiraa part of the meat. It is possible there
were many reasons for him liking this portion. Among them is also the one
related by Sayyiditina 'Aayeshah Radiyallahu 'Anha. Sayyiditina 'Aayeshah
Radiyallahu 'Anha denies Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam
liked the dhiraa portion and this denial apparently seems to be that it
appears the liking of the dhiraa portion because of greed and desire, which
is against the dignity of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam,
otherwise there is no denial of his liking only that portion of the meat.
(162) Hadith Number 20.
Abdullah bin, Ja'far Radiyallahu 'Anhu says: "Rasulullah Sallallahu
'Alayhi Wasallam said: 'The best meat is that of the back portion'
There is no contradiction between this and other narrations in which
it is mentioned that he liked the meat of the dhiraa portion. Due to different
reasons and the quality, both can be good. For example, strengthwise or
it having less fibre, more fat etc. Therefore due to different aspects,
both could be preferred and also be excellent.
(163) Hadith Number 21.
'Aayeshah Radiyallahu 'Anha says that Rasulullah Sallallahu 'Alayhi
Wasallam said. "Vinegar is an excellent curry".
This has been mentioned in a few hadith in this chapter.
(164) Hadith Number 22
Hazrat Umme Haani radiyallahu anha (a cousin of Sayyidina Rasoolullah
sallallahu alaihe wasallam) says, “Rasoolullah sallallahu alaihe wasallam
came to me (to my house at the time when Makkah was conquered) and asked
if there was something to eat. I replied, ‘Nothing besides dry bread and
Rasoolullah sallallahu alaihe wasallam said, ‘Bring it. That house
is not without a curry which has vinegar in it.”
This incident has been related by Sayyidina Ibn Abbas radiyallahu anhu
in more detail. Bayhaqi has narrated a long version of what is briefly
mentioned here. “At the time when Makkah was conquered, Sayyidina Rasoolullah
sallallahu alaihe wasallam went to the house of Umme Haani radiyallahu
anha and asked, ‘Is there something to eat?’
She replied, ‘O’ Messenger of Allah, there is dry bread, and I feel
ashamed to present it to you.’
Sayyidina Rasoolullah sallallahu alaihe wasallam said, ‘Do not worry,
bring it.’ She presented it. He made them into pieces, soaked them in water
and added salt. Sayyidina Rasoolullah sallallahu alaihe wasallam then asked,
‘Have you any curry?’
She replied that there was nothing besides vinegar. He sent for it
and poured some over the soaked bread, ate it and thanked Allah. He then
said., ‘O’ Umme Haani, the house that has vinegar in it, is never without
Allahu Akbar, what a simple life Sayyidina Rasoolullah sallallahu alaihe
wasallam led. How wonderful will it be if Allah in his infite mercy
and with the intercession of His beloved Rasool also grant us such simplicity.
The fact is that food and drink in the eyes of Sayyidina Rasoolullah sallallahu
alaihe wasallam was given only such importance, that it was only used when
it was required. When necessary, he ate what was available. Eating was
looked upon as being means to sustain life, and not as we see it, that
the filling of the stomach is more important, and religious deeds are regarded
as something of a secondary importance. Their aim in life was to propagate
Islam and make a fertile ground for it, and as an obligation and human
need to fulfil religious needs.
It is also proven from the hadith that where one has an informal relationship
with someone, there is no harm in asking for something.
(165) Hadith 23
Hazrat Abu Musa Ash’ari radiyallahu anhu says that Rasoolullah sallallahu
alaihe wasallam said, “The virtues of Aishah (radiyallahu anha) over
other women is the same as the virtue of thareed over other foods.”
From this hadith we learn the excellence and superiority of Sayyidatina
Aishah radiyallahu anha over the other women, and thareed over other foods.
Thareed is a delicacy in which bread is mixed with gravy. Besides being
tasty and nourishing, it digests quickly and easily, and has other benefits
too. It is a custom in Arabia to eat this delicacy, and was counted amongst
the best foods.
There are many narrations wherein the excellence of Sayyidatina Aishah
radiyallahu anha are mentioned. The Ulama differ in opinion regarding her
excellence. Is it over all the women or are some exempted from this? Is
she superior to Sayyidatina Khadijah radiyallahu anha and Sayyidatina Fatimah
radiyallahu anha or not? Some are of the opinion that Sayyidatina Aishah
radiyallahu anha is superior, and some say that Sayyidatina Fatimah radiyallahu
anha is superior, while some are of the opinion that Sayyidatina Khadijah
radiyallahu anha is the best of them all.
According to this humble servant, each is superior in a special manner
to another. Sayyidatina Aishah radiyallahu anha is superior in that she
was the most beloved of Sayyidina Rasoolullah sallallahu alaihe wasallam
for her jurisprudence, and that a part of the Qur’aan was revealed while
Sayyidina Rasoolullah sallallahu alaihe wasallam was resting in her lap.
Sayyidatina Khadijah radiyallahu anha is superior as she was the first
to accept Islam, and the first wife of Sayyidina Rasoolullah sallallahu
alaihe wasallam, and due to many other virtues she is superior. Sayyidatina
Fatimah radiyallahu anha is superior as she is the beloved and darling
child of Sayyidina Rasoolullah sallallahu alaihe wasallam. She is also
the leader of the women in Jannah.
(166) Hadith 24
Hazrat Anas ibn Malik radiyallahu anhu says, “Rasoolullah sallallahu
alaihe wasallam said, ‘The virtue and excellence of Aishah over all other
women is like the excellance of thareed over other foods.”
The object of Imam Tirmizi in mentioning this narration is to show
that Sayyidina Rasoolullah sallallahu alaihe wasallam loved thareed. We
gather from different narrations that Sayyidina Rasoolullah sallallahu
alaihe wasallam ate thareed regularly.
(167) Hadith 25
Hazrat Abu Hurairah radiyallahu anha says that he once saw Rasoolullah
sallallahu alaihe wasallam eat a piece of cheese then perform wudhu. Then
he saw him at another time eat a shoulder of a goat, and perform salaah
without performing wudhu.
In the early stages of Islam, wudhu would become nullified after taking
food and drink cooked on fire. Later this law was abrogated. It is possible
that Sayyidina Rasoolullah sallallahu alaihe wasallam performed wudhu after
eating cheese in the days when wudhu became nullified after eating things
that were cooked on fire, or he may have performed wudhu due to some other
reason. For example, he may have performed wudhu again whilst still being
in the state of wudhu, or due to some reason the wudhu may have become
invalid. From the explanation given by Sayyidina Abu Hurairah radiyallahu
anhu we gather that in the early stages of Islam, Sayyidina Rasoolullah
sallallahu alaihe wasallam performed wudhu after eating things cooked on
fire. Later this law was abrogated, that is why he did not perform wudhu
after eating the mutton.
(168) Hadith 26
Hazrat Anas ibn Malik radiyallahu anhu reports, “Rasoolullah sallallahu
alaihe wasallam celebrated the waleemah of Safiyyah radiyallahu anha with
dates and saweeq (sattu).”
Saweeq (sattu) is a drink made of parched barley. Sayyidatina Safiyyah
bint Huyay ibn Akhtab radiyallahu anha was from a Jewish family and from
among the offsprings of Haroon alaihis salaam. In the year AH 7,
after the Battle of Khaibar, she was taken as a slave.
Sayyidina Rasoolullah sallallahu alaihe wasallam freed, and married
her. Sayyidina Rasoolullah sallallahu alaihe wasallam once said to her,
“Your grandfather (Haroon alaihis salaam) was a prophet. Your (great) uncle
(Musa alaihis salaam) was a prophet, and your husband is a prophet.”
The waleemah was made whilst on a journey. What was served in the waleemah?
Different sayings are narrated in the ahaadith. In some, it is narrated
that hays, which is a type of sweet dish, was served. In some, cheese is
mentioned. It is apparent that they were on a journey and whatever was
available, at breakfast time, in the possession of Sayyidina Rasoolullah
sallallahu alaihe wasallam and his close associates, was included in the
waleemah. (Waleemah is a feast normally held on the day after the wedding.)
(169) Hadith 27
Hazrat Salma radiyallahu anha says that Hazrat Hasan, Hazrat Abdullah
ibn Abbas and Hazrat Abdullah ibn Ja’far Sadiq radiyallahu anhum came to
her and said, “Cook for us the food that Rasoolullah sallallahu alaihe
wasallam liked and ate with pleasure.”
She replied, “O’ my children, you will not like it now.” (It was only
liked in times of hardships.)
They replied, “Of course, we will surely like it.” She got up
and took a bit of barley, (crushed it) and put it in a pot, and poured
a little olive oil over it, then crushed some chillies and spices and added
it to the pot and served it, saying, “This is what Rasoolullah sallallahu
alaihe wasallam loved (and ate with pleasure).”
(170) Hadith 28
Hazrat Jabir ibn Abdullah radiyallahu anhu says, “Rasoolullah sallallahu
alaihe wasallam came to our house. We slaughtered a goat in his honour.
Rasoolullah sallallahu alaihe wasallam said, ‘It is as if they knew we
adore meat.” (Imam Tirmizi says, “This hadith has a long incident, of which
a portion is mentioned breifly here.”)
It is said that this is a part of the incident which is mentioned in
the books of hadith on the subject of the Battle of Khandaq, wherein a
miracle of Rasoolullah sallallahu alaihe wasallam is also mentioned. Sayyidina
Jabir radiyallahu anhu says, “I saw the sign of hunger on Rasoolullah sallallahu
alaihe wasallam. I went home and asked if there was some food. We had a
lamb, and some barley in a bag. I slaughtered the lamb and my wife ground
the barley into flour. The meat was put in a pot to cook and I went to
Rasoolullah sallallahu alaihe wasallam and quietly said to him, ‘Some food
is ready.’ I invited Rasoolullah sallallahu alaihe wasallam and a few companions.
Upon hearing this Rasoolullah sallallahu alaihe wasallam announced
to all those present at the trench, who numbered to about a thousand, that
there was an invitation at the house of Jabir, and all were invited. Rasoolullah
sallallahu alaihe wasallam told me not to remove the pot from the fire
and not to prepare the bread till he came. When Rasoolullah sallallahu
alaihe wasallam came, he made damm (prayed then blew) on the pot, as a
result there was so much barakah that curry kept on coming out of the pot,
and bread was being made from the dough. I swear by Allah that the thousand
people ate and went away but the curry kept coming out of the pot, and
bread was continuously being made from the dough.”
(171) Hadith 29
Hazrat Jabir radiyallahu anhu says, “Rasoolullah sallallahu alaihe
wasallam once went to the house of a woman from among the Ansaar. I also
accompanied him. The hostess slaughtered a goat for Rasoolullah sallallahu
alaihe wasallam. He ate some meat from it. She then served a tray of fresh
dates. Rasoolullah sallallahu alaihe wasallam ate some from it aslo. He
then performed wudhu for Zuhr and performed the Zuhr salaah. After returning
from the salaah she served from the remaining meat. Rasoolullah sallallahu
alaihe wasallam ate from it. He did not perform wudhu for the Asr salaah
(and performed salaah with the previous wudhu).
It can be argued from this hadith that it is not necessary to perform
wudhu after eating something that has been cooked on a fire. Proof may
also be obtained from this hadith that Sayyidina Rasoolullah sallallahu
alaihe wasallam ate twice in a day. For this reason it could be said that
where it has been narrated that Sayyidina Rasoolullah sallallahu alaihe
wasallam ate only once a day, it may have been said according to the knowledge
of the narrator. It may also be said that in those narrations, the filling
of the stomach twice has been denied, but eating twice has not been denied.
A little may have been eaten the second time.
(172) Hadith 30
Hazrat Umme Munzir radiyallahu anha says, “Rasoolullah sallallahu alaihe
wasallam visited me. Hazrat Ali radiyallahu anhu was with him. We had some
bunches of dates hanging. Rasoolullah sallallahu alaihe wasallam began
eating from them. Hazrat Ali radiyallahu anhu also began eating with him.
Rasoolullah sallallahu alaihe wasallam stopped him saying, ‘You have just
recovered from your illness and should not eat this.’ He (Ali radiyallahu
anhu) stopped and Rasoolullah sallallahu alaihe wasallam continued eating.”
Hazrat Umme Munzir radiyallahu anha says, “I then cooked some barley and
beetroot. Rasoolullah sallallahu alaihe wasallam said to Hazrat Ali radiyallahu
anhu, ‘Eat this, it is suitable for you.”
From this hadith we derive that to give consideration to the asbaab
(causes) is not against tawakkul (complete faith and reliance in Allah).
This has been discussed in detail in (Imam Ghazali’s) Ihyaa-ul-Uloom. Those
who wish may refer to it there.
(173) Hadith 31
Ummul Mu’mineen Hazrat Aishah radiyallahu anha says, “Rasoolullah sallallahu
alaihe wasallam used to come to me and ask if there was any food available.
When I would say, ‘No,’ he would say, ‘I have intended to fast.’
Once when Rasoolullah sallallahu alaihe wasallam came and enquired,
I replied, ‘We have received a present.’
Rasoolullah sallallahu alaihe wasallam asked, ‘What is it?’
I replied, ‘Malidah (a type of cake made of dates, ghee, cheese or
He said, ‘I had made an intention of fasting already.’ He then ate
some from it.
Two mas’alahs are derived from this hadith. One is that the intention
of a nafl fast could be made any time before half of the day has passed,
on condition that nothing that nullifies the fast had been committed. Sayyidina
Rasoolullah sallallahu alaihe wasallam made the intention (of fasting)
after enquiring from Syyidatina Aishah radiyallahu anha. This is the Madh’hab
of the Hanafis and Shafi’is. The Madh’hab of Imam Malik rahmatullahi alaihe
is that intention of a nafl fast is necessary from night. In this mas’alah
we gain support from the above hadith. But because it is against the Madh’hab
of a reputed Imam, it is better if the intention of nafl fast is made during
the night. If due to circumstances this could not be done, there is no
harm if the intention is made a little before Zuhr on that day.
The second mas’alah is, if one has observed a nafl fast, one has the
option of breaking it. This is the Madh’hab of Imam Shafi’i. According
to the Hanafisit is impermissible to break a fast or salaah, because of
the verse, ‘Do not nullify your deeds.’ (47:32) But since we find from
this hadith the breaking of the fast, we may act on both in the following
manner. Due to an important factor or necessity we may regard it as a concession
from this hadith, normally it is impermissible to break the fast without
a reason. It is also clear from the hadith that this was the reason of
Sayyidina Rasoolullah sallallahu alaihe wasallam breaking the fast. Some
Ulama have explained that this sentance, “I made an intention of fasting,”
was not a firm intention but just a thought that I shall fast today. According
to this humble servant the first explanation is correct.
Mas’alah: According to the Hanafis, because of some necessity, if a
nafl fast is broken, then it will be wajib to observe a recompensation.
It has been narrated in a hadith from Sayyidatina Aishah radiyallahu anha
wherein Sayyidina Rasoolullah sallallahu alaihe wasallam told her to observe
a recompensation on another day.
(174) Hadith 32
Yusuf ibn Abdullah ibn Salaam says, “I once observed Rasoolullah sallallahu
alaihe wasallam take a piece of bread and put a date on it and say, ‘This
(date) is the curry for this (bread).’ He then ate it.”
Because dates were not regarded as a curry, Sayyidina Rasoolullah sallallahu
alaihe wasallam suggested that dates could be used in place of curry. The
few days of one’s life could also be covered in this manner. One should
spend one’s life in things that will benefit in the Hereafter and forever.
It should be pondered upon, and all of one’s time should not be wasted
in maintaining and nourishing the stomach. It is very foolish to do so,
because the few days we are granted in this world will, in any way pass.
Death brings an end to all difficulties. We should ponder on those things
that even death cannot bring an end to.
(175) Hadith 33
Hazrat Anas radiyallahu anhu says, “Rasoolullah sallallahu alaihe wasallam
liked to eat the remains (known as ‘powpra’ in Gujarati).”
This is the sign of the complete humbleness of Sayyidina Rasoolullah
sallallahu alaihe wasallam. He first fed others, then chose for himself
what was left over. There are many instances in the ahaadith that inform
us of this. Some Ulama state that the reason for this is because food at
the bottom is less fatty and also digests quickly.